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Lesson 5: How to Avoid Divorce, Part 1 (Malachi 2:13-16)

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Over the past 30 years America has experienced an epidemic of divorce. Probably every person here has a family member or close friend who has gone through divorce. Many of you grew up in Christian homes where your parents split up. In fact, many of you have been divorced. It used to be that evangelical Christians, while not exempt, at least had a better track record than the general public. But that no longer seems to be the case.

Even some well-known pastors and Christian leaders have gone through divorces. A 1981 survey showed that ministers ranked third among the professions in the number of divorces granted each year, behind medical doctors and police (Leadership [Fall, 1981], p. 119). I have seen many pastors go through divorce.

I have no desire to heap guilt or condemnation on those who have already been traumatized by divorce. If you sinned in your marriage (inevitably both sides sin in divorce situations), I trust that you have confessed your sin to the Lord and sought the forgiveness of those you sinned against. We cannot undo the past. But we can learn from our mistakes and grow as we walk in daily repentance. So I don’t want to add to anyone’s pain. But I do want to call us back to God’s standard of lifelong marriage and give some biblical principles that can help all of us avoid divorce.

This problem affected both the priests and the people in Malachi’s day. In our text, the prophet unfolds God’s perspective on marriage and divorce and gives us some principles for cultivating our marriage relationships so that we can not merely avoid divorce, but also have satisfying marriages that glorify God.

It is significant that our text addresses men. In fact, most biblical texts on marriage and family are addressed to men, not to the women. The Bible allows no refuge for passive men who do not take an active role in their marriages and in rearing children. Since our text addresses the men, so will I. It says:

To avoid divorce, develop God’s perspective on marriage and cultivate your relationship with your wife.

Due to time constraints, we must save the second half of that statement for next week. This week, we will focus on God’s perspective, which we must develop and maintain in our marriages.

To avoid divorce, develop God’s perspective on marriage.

Divorce, like all sins, always starts in the mind. Today, our society is far more permissive towards divorce than it was 50 years ago, and this has flooded into the church. When Adlai Stevenson ran against Dwight Eisenhower for president in 1956, it was a big deal that Stevenson had been divorced. But when Ronald Reagan ran against Jimmy Carter in 1980, Reagan’s divorce was hardly mentioned. It was Reagan who as governor of California signed the nation’s first no-fault divorce law in 1969. Now all 50 states have such laws. It is now easier to get out of a marriage than it is to get out of a car-lease contract! So we need God’s perspective.

1. To avoid divorce, view marriage problems as God views them.

If you get married, you will have marriage problems. If you say, “I’m married, but I don’t have any problems,” you really have problems, because you’re out of touch with reality! Any time two sinners with different backgrounds and ways of thinking, come together in a relationship as close as marriage, you’ve got problems! There are ungodly and godly ways of dealing with those problems. Our text reveals two ways that God views our marriage problems:

A. Marriage problems stand between the believer and God.

These guys were trading in their older Jewish wives for newer Canaanite models. Then they stopped by the temple to do their religious thing. For some strange reason, their crops were failing. So they were covering the altar of the Lord with tears, weeping, and groaning, because the Lord did not regard their offerings (2:13). But they didn’t make the connection! They ask, “Why doesn’t God notice all the nice offerings that we bring to Him?”

This sounds incredible, but I find that guys still do the same thing. They go to church and look very spiritual. If someone asks how they’re doing with the Lord, they say, “Just great, thanks!” But at home, things aren’t so great. They’re at odds with their wives. They aren’t leading their families in the things of God. If you press them, they will blame their wives for the tensions in the home. Meanwhile, things aren’t going so well at work. But they don’t make the connection. They cry out, “Lord, why aren’t You blessing my career?” He says, “I’ll give you a hint: How is your relationship with your wife?”

Jesus said, “If you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering” (Matt. 5:23-24). Peter applies this principle to marriage when he says [1 Pet. 3:7, New Living Translation], “You husbands must give honor to your wives. Treat her with understanding as you live together. She may be weaker than you are, but she is your equal partner in God’s gift of new life. If you don’t treat her as you should, your prayers will not be heard.”

So if your prayers are not being answered, both Peter and Malachi say, “How are you doing with your wife?” If you say, “Things are fine between me and God, but my wife is a problem,” God says, “Everything is not fine between you and Me! Get things right with your wife!”

B. Marriage problems stem from the hardness and deceitfulness of the human heart.

Twice the Lord warns these men, “Take heed then to your spirit and let no one deal treacherously against the wife of your youth” (2:15, 16). Divorce (and the marriage problems that lead to it) is a problem of the spirit, or heart. When the Pharisees (who also took a loose view of divorce) asked Jesus why Moses allowed divorce, He replied, “Because of the hardness of your heart, Moses permitted you to divorce your wives; but from the beginning it has not been this way” (Matt. 19:8). Divorce is an indicator that at least one person, and almost always two, has a hard heart.

There is no contradiction between Moses’ permission of divorce (Deut. 24:1-4) and God’s hatred of it (Mal. 2:16). I understand the Bible to allow (not mandate) divorce in cases of unrepentant sexual immorality (Matt. 5:32; 19:9; Deut. 24:1; Jer. 3:6-10); and when an unbeliever deserts a believer (1 Cor. 7:10-16). But God still hates it. Divorce does not glorify Him. People always get hurt, especially the children. Even in cases of sexual infidelity, I believe that God is most glorified when there is genuine repentance and forgiveness, not when there is divorce.

We all need to pay attention to God’s repeated warning here, “Take heed to your spirit.” Just as calluses form naturally on my skin at points of friction, so they form on my spirit at points of friction. If there is friction in my marriage, I am in danger of becoming insensitive towards my wife and towards my own sin. If I am blaming my wife or blaming God for things that are not going well in my life, I am exhibiting signs of a hard heart or spirit. If you want an exercise in self-examination, I commend to you Stuart Scott’s booklet, From Pride to Humility (excerpted from his book, The Exemplary Husband [Focus Publishing]). He shows many specific ways that our pride blinds us to reality.

Our hearts are not only prone to hardness, but also to deceitfulness. “The heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer. 17:9). We all tend to gloss over or excuse our own sin, and then blame others. These men, who were callously dumping their wives, were saying, “How should I know why God isn’t regarding my offerings?” Their sin was deceiving them from perceiving reality.

Proverbs 19:3 says [New Living Translation], “People ruin their lives by their own foolishness and then are angry at the Lord.” These men were abandoning their wives for younger, more attractive models, but were upset with God because their crops were failing! They were probably bitter at their wives, blaming them for being nags or for having a bad attitude. As marriage problems mount, it’s tempting to walk away from the problems and start over with a “clean slate.” Along comes someone new and exciting, who is so understanding of the ordeal that you’ve gone through with your insensitive mate. So you trade in the older model with all the problems for a newer model that doesn’t seem to rattle quite so much. What a relief! What a sense of “peace”! But this is not God’s way! Take heed to your spirit!

So we need to develop God’s perspective on marriage problems. They stand between us and God and they stem from the hardness and deceitfulness of our hearts. But we also need God’s perspective in another area:

2. To avoid divorce, view the marriage covenant as God views it.

Our self-centered, pleasure-oriented society has done away with the idea of a lifelong covenant as the basis of marriage, but we need to recover this truth (2:14):

A. Marriage is a covenant.

A covenant is a formal legal agreement or contract entered into in the presence of witnesses, which has certain binding obligations. Marriage, in God’s design, is based on a covenant, not on feelings of romantic love. The excuse, which I’ve often heard, “I don’t love her [or him] anymore” is not valid. God’s reply is, “Learn to love each other as I commanded you.”

In biblical times, most marriages were arranged by the parents, not by those getting married. That did not mean that the couple had nothing to say about it. But it does mean that two people who may not have feelings of romantic love can develop those feelings in the context of a lifelong marriage covenant. The Bible does not say, “Marry your lover.” It does say, “Love the one you’re married to” (Eph. 5:25). Romantic love is built and sustained on the foundation of the commitment of the covenant. That commitment is the glue that holds the marriage together during the inevitable times of stress.

B. Marriage is a serious covenant.

God is the witness of the marriage covenant (2:14). Because God takes that covenant seriously and views it as lifelong, it must be entered into prayerfully and with much godly counsel. If we harbor the thought, “If it doesn’t work out, we will get a divorce,” we do not have God’s perspective!

He says, “I hate divorce” (2:16). He adds that divorce covers a man’s garment with violence or wrong. This phrase stems from a Hebrew custom. When we get engaged, we usually give an engagement ring, but the Hebrews had a different custom. A man would take his robe or outer garment and drape it around his prospective bride as a symbol of the protection and care that he was offering to her as her husband (Ruth 3:9; Ezek. 16:8; Deut. 22:30). Thus “garment” is used as a figure of speech for marriage. To cover his garment with violence means that a man is treating cruelly the woman whom he pledged to protect. God calls it treachery and says that He hates it.

The danger in our day of easy, quick, and common divorce is that we will shrug off or even call good what God hates. In a “Dear Abby” column (9/30/02), a woman wrote,

I am a 39-year-old married woman who has lost all hope. My convictions and emotions are in severe conflict. I’m a deeply devout person, which made the divorce from my first husband extremely traumatic. When I remarried, I made a religious commitment that I would make my second marriage work, and under no circumstances would I ever leave my new husband.

Because of that commitment, I feel I must honor my pledge —even though there is no love, no intimacy and no marriage anymore. My husband has refused me children and provides me nothing but cold, unwanted solitude in our home.

She goes on to say how severely depressed and trapped she feels, since she has no way out. She concludes, “Abby, all I want is to get out of this marriage so I can start over—but my oath is holding me hostage. Please help.”

Abby tells her to speak to her spiritual advisor to relieve her of her “well-intentioned but unrealistic oath.” Abby says, “Ask yourself if a loving God would want you to remain in a loveless marriage that is a marriage in name only.”

Abby subsequently (11/12/02) printed letters from two ordained ministers (one male, one female) assuring this woman that God is love and does not want anyone to live in such a situation. She must forgive herself and love herself. In fact, by staying with her husband, she was doing him a grave disservice, because she is unable to love him. Abby thanks both ministers, agreeing that “we cannot love another person until we first learn to love ourselves.”

I read of a Congressional hearing on the high divorce rate where an “expert” (i.e., psychologist) stated that our high divorce rate actually shows how highly Americans value family life, because it shows that we are unwilling to accept anything less than the best (cited by Jerry Regier, Pastoral Renewal [6/88], p. 13). Go figure!

We could laugh at these examples of convoluted, worldly wisdom, except that they’ve infiltrated the church. I’ve read of well-known Christians who have left their mates with the excuse that God wants them to be happy after all the years of misery they’ve endured in their sour marriages. A conservative Christian wrote,

I hope my wife will never divorce me, because I love her with all my heart. But if one day she feels I am minimizing her or making her feel inferior or in any way standing in the light that she needs to become a person God meant her to be, I hope she’ll be free to throw me out even if she’s one hundred. There is something more important than our staying married, and it has to do with integrity, personhood, and purpose (cited by Francis Schaeffer, The Great Evangelical Disaster [Crossway], pp. 132-133).

Another Christian writer argues that “there can be as much sin involved in trying to perpetuate a dead or meaningless relationship as in accepting the brokenness, offering it to God, and going on from there.” Os Guinness wryly comments, “Disobeying Christ out of faithfulness to Christ! The irony is exquisite!” (ibid. p. 133).

So we must view marriage as a serious covenant before God, because He hates divorce. Also,

C. Marriage is a purposeful covenant.

Our text reveals three of God’s purposes for marriage:

1) Marriage is intended to provide companionship between a husband and wife.

“She is your companion…” (2:14). I will deal with this more next week, but for now note that when God created Adam, he was in a perfect environment, in perfect fellowship with God. What more could he want? But God said, “It is not good for the man to be alone” (Gen. 2:18), and He created Eve for Adam.

When I was single, I would sometimes hear some super-spiritual advice to the effect that I just needed to be content with being single. If I couldn’t find contentment, something must be wrong with my relationship with God. But I used to go back to Genesis 2 and base my argument in prayer on God’s word, “It is not good for the man to be alone.” While some are gifted to be single (1 Cor. 7:7), there is nothing unspiritual about desiring a lifelong companion. God created us with that desire!

2) Marriage is intended to be a picture of the believer’s relationship with God.

Verse 16 is the only time in Malachi that God is called “the God of Israel.” The reason that designation appears here in the context of God saying that He hates divorce, is that divorce smudges the picture of God’s covenant love for His wife, Israel (see Isa. 54:5-8). In New Testament terms, the church is the bride of Christ, and husbands are exhorted to love their wives just as Christ loved the church and gave Himself for her (Eph. 5:25-33). Christian marriage should reflect the eternal covenant love of Jesus Christ for His chosen bride, the church. The world should be able to look at a Christian husband’s faithful love for his wife and get a glimpse of how God loves those who are in a covenant relationship with Him. Divorce shatters our witness to a world that desperately needs to know of God’s great love.

3) Marriage is intended to reproduce godly offspring.

Commentators acknowledge that verse 15 is the most difficult verse in Malachi to translate. There are several suggested variations. Rather than confuse you with all of the views, I’ll just give you the view that I consider the best. The text should read, “Did He [God] not make [them] one [referring to God’s making Adam and Eve one flesh in marriage] although He had the remnant of the Spirit?” In other words, God had enough creative power to make many wives for Adam if He had thought that best. But He only created one wife and made the two into one flesh in marriage. The text continues, “Why one? He sought a godly offspring.”

So in arguing against divorce (and polygamy), Malachi says, “God didn’t make multiple wives for Adam, although He could have done so. He gave Adam one wife, in part, because it is more difficult to raise godly offspring in a multiple marriage situation.” God’s design for the family always has been one man and one woman who covenant together for life, because that is the best situation for rearing children who follow the Lord.

I admire and respect single parents who work hard to provide for their children. The normal day for many single mothers is enough to make most of us want to go take a nap! As a church, we should help single moms by providing male role models for boys and girls who do not have a father in the home. Yet at the same time I must say that God’s best is for children to be raised in a home where the father and mother provide the security of a committed covenant relationship, demonstrating the love of Christ toward one another.


In 1990, Robertson McQuilkin, the president of Columbia Bible College and Seminary, surprised many in the Christian world when he resigned his position in order to care for his wife, Muriel, who had Alzheimer’s disease. He was in his early sixties and could have served much longer. His wife could no longer communicate in sentences, and even her phrases were often nonsensical. She needed around the clock care. Since she would only grow worse, trusted, lifelong, godly friends urged McQuilkin to put her in an institution and continue his ministry. He wrote of his struggle, but then said,

When the time came, the decision was firm. It took no great calculation. It was a matter of integrity. Had I not promised, 42 years before, “in sickness and in health … till death do us part”?

This was no grim duty to which I was stoically resigned, however. It was only fair. She had, after all, cared for me for almost four decades with marvelous devotion; now it was my turn. And such a partner she was! If I took care of her for 40 years, I would never be out of her debt.

McQuilkin was startled by the public response to his resignation. He heard of husbands and wives renewing their marriage vows, of pastors telling the story to their congregations. It was a mystery to him why it attracted such attention, until an oncologist friend, who lives constantly with dying people, told him, “Almost all women stand by their men; very few men stand by their women.” Robertson concludes,

It is all more than keeping promises and being fair, however. As I watch her brave descent into oblivion, Muriel is the joy of my life. Daily I discern new manifestations of the kind of person she is, the wife I always loved. I also see fresh manifestations of God’s love—the God I long to love more fully (Christianity Today [10/8/90], p. 40).

If the word “divorce” pops into your mind, think about divorcing our godless culture. To avoid divorce in your marriage, develop God’s covenant perspective!

Discussion Questions

  1. How can we uphold God’s standard of lifelong covenant marriage and yet minister sensitively to divorced people?
  2. Are there ever situations where two Christians are simply too incompatible to stay together in marriage? Explain.
  3. How far can we push Christian marriage standards (i.e., tougher divorce laws) in a pagan culture?
  4. What does a husband do when his wife is really a difficult person to get along with? How does confrontation fit with love?

Copyright, Steven J. Cole, 2003, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Divorce, Love, Marriage, Men's Articles

Lesson 6: How to Avoid Divorce, Part 2 (Malachi 2:13-16)

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As a woman was getting her hair fixed, she listened to the conversation between her beautician and the 19-year-old beautician in the next booth. The younger woman was trying to decide if she should marry her boyfriend, who was contemplating getting a tattoo with her name. The older beautician cautioned her by saying, “Marriage is one thing, but a tattoo is permanent!” (Reader’s Digest [4/99], p. 129.)

There’s the modern mindset for you—we see tattoos as more permanent than marriage! As I said last week, our culture has gone through a major shift over the past 30 years, where divorce is now fairly commonplace, even in Christian circles. If we want our marriages to last for life and be glorifying to Him, as God’s Word commands, then we need to develop God’s perspective on marriage, that He hates divorce and that marriage is a lifelong covenant before Him. We explored those matters last week. This week I want to focus on another principle from our text:

To avoid divorce, cultivate your relationship with your wife.

As I observed last week, our text is addressed to the men, and so I am addressing the men. The Bible does not allow men to be passive in the realm of marriage and family. Chuck Swindoll once was talking with a Christian counselor friend. Chuck asked him, “What is the number one problem you face in counseling?” Without hesitating, the counselor shot back, “Passive males.”

I don’t know if it’s because men feel intimidated in the area of relationships or what. Many men just want peace in their homes, and they think that by yielding to whatever their wives want, they will gain peace. So they avoid dealing with problems. They fall into what Douglas Wilson calls “the nice guy syndrome” (Reforming Marriage [Canon Press], pp. 77-85). They let the home run on auto-pilot, assuming that their wives have it all under control. But they abdicate loving leadership in their marriages and with their children. Their wives grow increasingly frustrated and angry. But the husbands don’t get it. They think, “I work long hours to bring home a good paycheck. I go along with whatever she wants. Why is she upset with me? Why can’t I just have some peace and quiet when I come home from a long day’s work?”

If you leave today with only one thought, men, it should be: your marriage requires deliberate cultivation. As someone has said, “Even if marriages are made in heaven, man has to be responsible for the maintenance” (John Graham, Reader’s Digest [11/79], p. 157).

You don’t walk by a house with a beautiful flower garden and a lush, manicured lawn, and think, “They’re sure lucky to have that kind of yard. I wish my yard would automatically look like that!” A beautiful yard requires deliberate cultivation and effort, not just when you put it in, but also over the long haul. Weeds and bugs take over if you let them. I’ve been battling a fungus in our yard for years, and if I let it go, it spreads. It takes constant work and attention. Your marriage is the same way: it requires constant cultivation and attention. As the spiritual leader in your home, God holds you accountable for cultivating your marriage relationship. Part of the responsibility of leaders is to deal with problems, not to be passive.

Remember, your aim in obeying God in this matter is not so that you will have a happy, peaceful marriage, although God usually gives that blessing when we obey Him. Your aim should be to please and glorify God (1 Cor. 10:31). Our text reveals four ways that a husband needs to cultivate his relationship with his wife:

1. Constantly cultivate commitment to your marriage covenant.

I emphasized this last week, but it bears repeating because the world is constantly chipping away at this biblical idea of covenant commitment in marriage. One way the enemy worms his way into Christian marriages is when a husband allows rivalry to develop in the marriage. Many Christian marriages are a battleground for the war between the sexes. She has a bad attitude toward men and he rolls his eyes and thinks, “Women! Who can understand them?” Their marriage becomes a football field with husband and wife on opposite sides, and the scoreboard tells you who is winning.

Early on in a marriage the husband needs to emphasize to his wife, “We’re on the same team. I am for you and you are for me. God has put us together to complement one another and build one another in Christ. Let’s solve our problems from this perspective.” Especially when a couple has a misunderstanding or disagreement, it is important verbally to reaffirm mutual covenant commitment. The husband, as the head of the wife, should give her the security of saying, “I love you and my aim is to present you holy and blameless before Christ (Eph. 5:25-27). Now, let’s talk about what is wrong.”

1. Constantly cultivate companionship with your wife.

“She is your companion” (2:14). The Hebrew root word has the idea of being knit or joined together, thus pointing to a close relationship (Theological Wordbook of the Old Testament, R. Laird Harris, Gleason Archer, & Bruce Waltke [Moody Press], 1:260). As I said last week, when Adam was in the Garden of Eden, in perfect fellowship with God, God said, “It is not good for the man to be alone” (Gen. 2:18), and He created Eve for Adam. Men, your wife should be your best friend on earth.

Friends spend time together. They talk about everything from the superficial to the significant. They share their deepest feelings and hopes and fears. Friends listen to one another and draw out their thoughts (Prov. 20:5). Friends just like being together, even if they aren’t talking. Friends accept one another, while at the same time they have a commitment to help each other grow in Christ.

Friends enjoy doing things together and find separation painful, not pleasant. Although I have to do it occasionally, I dislike going to a conference or on a trip without Marla. I do not enjoy having fun without Marla as much as if she is with me. Someone said, “Chains do not hold a marriage together. It is threads, hundreds of tiny threads, which sew people together through the years” (Simone Signoret, Reader’s Digest [12/87], p. 45). I would argue that it is both chains and threads: the chain of covenant commitment, and the threads of doing things together.

Years ago, when our children were toddlers, I was meeting weekly with some young men that I was seeking to disciple. One day one of these men excitedly told me about a fishing trip to Mexico that he had planned and asked if I would like to go. As he described things, I couldn’t quite picture how the accommodations would be adequate for Marla and the kids. So I asked, “Where will our wives and children stay?” He looked at me like I was crazy and said, “This is just for the guys!” I looked back at him like he was crazy and said, “I would not enjoy myself if Marla and the kids couldn’t come!”

I’m not condemning guys who like to go do things just with the guys. There is freedom in Christ to do that. But for me, Marla is my best friend, and I prefer having her along. And when the kids were still at home, we both liked having them with us. Even when we used to get away for a couple of days without the kids, we would get to the motel, look at each other, and both of us would say, “I miss the kids!” We just like being together.

I cannot give you chapter and verse on this, in that the biblical culture is far removed from our modern culture, but for our family, our annual vacations have been the highlight of our years together. We’ve never spent a lot of money on our vacations, which is why we took up camping. It’s relatively cheap and we avoided the high cost of restaurants by cooking our meals on our camp stove. But the memories that we have of enjoying God’s beautiful creation together bind us together. I am amazed when I learn that some Christian families seldom, if ever, take vacations together!

But it doesn’t have to wait for a vacation. Marla and I often take a hike together. We also like to take a picnic dinner and go to a beautiful spot to watch the sunset. The idea is to spend time together. However you do it, cultivate companionship with your wife!

2. Constantly cultivate romance with the wife of your youth.

I think that Malachi chooses the phrase, “the wife of your youth” (2:15) to appeal to the hearts of these insensitive husbands, who were trading in their older wives for younger models. They were familiar with the Scriptures, and immediately would have thought about Proverbs 5:18-19. Solomon is exhorting his son to avoid adultery and to be faithful to his wife: “Let your fountain be blessed, and rejoice in the wife of your youth. As a loving hind and a graceful doe, let her breasts satisfy you at all times; be exhilarated always with her love.” If that kind of graphic language embarrasses you, may I say, you need to become more biblical in your thinking, because God saw fit to put such language in His Word!

Romantic love and sexual attraction in marriage change and deepen over time. That is inevitable as our bodies age and as we go through life’s joys and trials together. The initial phase of romantic love is pretty much spontaneous, which is why we call it falling in love. You don’t have to do much to fall, except to slip and let gravity take over.

But romantic love over the long haul in marriage is not spontaneous. It requires deliberate attention and cultivation. By saying, “the wife of your youth,” Malachi encourages you to think back to the early days when you fell in love with your wife. Think about the many years and memories that you have built together. Appreciate the qualities that attracted you to your wife. Figure out ways to express your love and appreciation to her. That includes telling her, verbally, that you love her.

I heard about a wife who complained to a marriage counselor that her husband never told her that he loved her. He snapped, “I told her that 25 years ago, and I haven’t changed my mind!” Sorry, but that doesn’t cut it, guys! When you were courting your wife, you put some effort and creativity into letting her know that she was special to you. Do the same thing now!

Solomon commands the husband to rejoice in the wife of his youth (Prov. 5:18). Rejoicing is an emotional response. You may ask, “How can God command an emotion? We can’t conjure up emotions, can we?” But the fact is, God commands all sorts of emotions! “Rejoice in the Lord always; again I will say, rejoice!” (Phil. 4:4). True joy is an emotion. “Hate evil, you who love the Lord” (Ps. 97:10). Hatred is a strong emotion. “Enter His gates with thanksgiving, and His courts with praise” (Ps. 100:4). True thankfulness and praise are matters of the heart, not just mouthing words. So God commands us to have certain emotions, which means that we can cultivate them if we lack them.

Some men may be thinking, “How do you rejoice in the wife of your youth when all you feel now is anger and bitterness when you think about her?” Again, the Bible commands us to control our thoughts (Phil. 4:8). Some thoughts are evil and need to be put off, whereas other thoughts are righteous and need to be put on  (Eph. 4:31-5:2). If your wife is behaving in ungodly ways toward you, you can respond in an ungodly or in a godly manner. Passively retreating from her anger to buy peace, while harboring bitterness in your heart, is not a godly response. Scripture specifically forbids returning evil deed for evil deed or insult for insult (1 Pet. 3:9).

You can determine to deal with her wrong behavior in a biblical manner. When you begin acting in godly ways, controlling your thoughts and seeking to build your wife in Christ, your emotions will eventually follow your thoughts and actions. When you pray faithfully for your wife and deliberately cultivate commitment, companionship, and romance in your marriage, you will begin gradually, but surely, to feel joy towards the wife of your youth.

There is a fourth area that we must cultivate in our marriages:

3. Constantly cultivate tender responsibility toward the one “under your garment.”

As I explained last week, “cover your garment with wrong [or, violence]” (2:16) refers to the Hebrew custom of a man showing his intention to marry a woman by draping his outer garment around her shoulders. It pictured the protective care and provision that he was promising her as his wife. To divorce your wife is to yank off that protective covering and leave her exposed and vulnerable to evil forces that would seek to harm her. In New Testament terms, the husband is the head of the wife, and part of that role requires him tenderly to nourish, cherish, and protect her as he does his own body (Eph. 5:28-29).

As Douglas Wilson points out in Reforming Marriage (pp. 23-26), the Bible does not command husbands to be the head of their wives, or say that they ought to be the head. Rather, it states it as an inescapable fact. Husbands may be faithful, diligent, effective leaders in their marriages, or they may be passive, inattentive, and ineffective leaders. But the Bible states that the very nature of the marriage relationship involves the headship of the husband.

Both the fall of the human race into sin and the modern feminist movement have brought mass confusion and imbalance into Christian marriages about this matter of the headship of husbands. I have seen some men who think that the model for being the head is that of a drill sergeant in boot camp. He uses his authority to bark orders and he expects the wife and kids to obey.

I once asked a man whose marriage was in trouble what his understanding of headship was. He replied, “If I tell my wife and kids to paint the house black, they grab a brush and paint it black!” It is not surprising that his marriage subsequently broke up! He knew nothing about tenderly nurturing and protecting his wife. His idea of headship was that it is a privilege for him to use for his own purposes. The biblical idea is that headship is a responsibility before God to be exercised for the edification of those under that protective covering. The Bible forbids lording it over those under your leadership (1 Pet. 5:1-2).

On the other hand, many Christian husbands have abdicated leadership in their homes, often (in their minds) to buy some peace. He wouldn’t dare attempt to lead his wife, because he tried that once and met with stiff resistance. He wouldn’t think of confronting his wife’s sin, because she would really make things difficult at home if he did that! So he contents himself with the thought that he brings home the paycheck and he lets her dominate their relationship and have free reign in running the household. All he asks is for a little peace and quiet after a hard day’s work. If his wife asks for his opinion, he says, “Whatever you want, dear.” He can’t understand why she is so frustrated with him, since he’s such a nice guy! The reason she’s frustrated is that he is not fulfilling his God-given role to lead her and the family in the ways of God.

Both Douglas Wilson’s Reforming Marriage and Stuart Scott’s The Exemplary Husband [Focus Publishing] have excellent sections on biblical leadership in the home. Wilson gives some specific steps on how to turn from passivity to godly leadership in your marriage (pp. 77-85) Scott has two chapters on leadership (pp. 117-142) and another helpful chapter on helping your wife deal with her sin (pp. 205-226). There is a wealth of far more material in these sources than I can develop here. I wish that every Christian husband would read these chapters often and prayerfully, and humbly before God take responsibility for godly leadership in their homes. I have seen marriages break up and others degenerate into unhappy battlegrounds because husbands were not diligent in this important biblical responsibility.

Scott develops the idea of the exemplary husband as a shepherd-leader (pp. 120-129). He points out that we are not kings, but lowly under-shepherds, doing the bidding of the Chief Shepherd. Any authority that we exercise must be to accomplish God’s purpose and to care for and build up our wives. He develops eleven qualities of a shepherd, which I only have time to list here, with a brief comment. Each husband should think about how to apply these in his own marriage.

  1. A shepherd knows where he is going. Our direction as husbands comes from God’s Word, which means that we must saturate ourselves with that Word. If you are not consistently in God’s Word, you cannot lead your family spiritually.
  2. A shepherd knows how to lead lovingly. A true shepherd denies himself in order to love and care for his sheep.
  3. A shepherd leads by example. How we live speaks more loudly than our words. Hypocrisy undermines godly leadership.
  4. A shepherd knows how to oversee. He does not lord it over his wife or control her, but gives freedom in Christ.
  5. A shepherd is involved. He views the home as his God-given responsibility, for which he will give an account.
  6. A shepherd is diligent in his responsibility. He doesn’t make excuses about being too tired, too busy, or not being gifted in this area. He seeks to grow in his ability to lead.
  7. A shepherd protects. He is on the lookout for danger, especially spiritual danger, and is ready to intervene.
  8. A shepherd provides. He cares for his wife’s every need and makes the well-being of his flock his concern.
  9. A shepherd instructs. A godly husband helps his wife understand and grow in the knowledge of God through His Word.
  10. A shepherd corrects. He does not sit there with a helpless or apathetic shrug of his shoulders when the sheep to go astray or get into danger. He deals with his own sin first. If he must correct his wife, he does it for her good, that she might become holy, not because she is irritating him.
  11. A shepherd seeks to restore his sheep. His aim is not to win or to put her in her place, but to help her where she is hurting, so that she can walk in a manner pleasing to the Lord.


Josephine Lowman wrote (Reader’s Digest [date unknown]):

Building a good marriage and building a good log fire are similar in many ways. You build a fire with paper and kindling, and all at once it goes up in a brilliantly burning blaze. Then the primary blaze burns down and you wonder if the fire will fizzle out and leave you in the dark. You blow on it and fan it for all you are worth. Sometimes smoke billows out and almost chokes you, but if the materials are good and if you invest enough energy and interest in maintaining it, soon the big solid logs catch, and your fire takes on new qualities.

Husbands, our responsibility before God is to keep the fire burning in our marriages. Untended fires soon die down to a heap of coals and then ashes. You have to feed them continually to keep them burning.

Or, to use the gardening metaphor, you have to cultivate constantly or the weeds and bugs take over. Are you constantly cultivating commitment to your marriage covenant; companionship with your wife; romance with the wife of your youth; and, tender responsibility toward the one “under your garment” of protection? If you have not been diligent, God allows U-turns. Pick up one of the books I mentioned and begin this week to cultivate your relationship with your wife!

Discussion Questions

  1. How can a husband who is not as spiritually mature as his wife lead her in the things of God? How can she help, not hinder, him?
  2. Must the husband always be the leader? What if the wife is the more dominant, leader-type personality?
  3. What if a husband and wife do not enjoy the same activities? How can they develop companionship and romance?
  4. How can a previously passive husband take on leadership of his family, especially if his wife is resistant to the idea?

Copyright, Steven J. Cole, 2003, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Divorce, Love, Marriage, Men's Articles

Lesson 7: What to Do When Evil Prevails (Malachi 2:17-3:6)

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We all wrestle with the difficult age-old questions, “Why do the wicked prosper?” and “Why do the righteous suffer?” It is especially hard when you have done right and you get penalized, while the guy who did wrong got ahead. You were praying and counting on God’s promises, but things did not turn out the way you had expected. It seems as if God did not even hear your prayers. But the guy who scoffs at God is doing great. You begin to wonder, “Why follow God when all I get is trials? If there is a God of justice in heaven, why doesn’t He do something about all the injustice in the world? Is it worth it to follow the Lord?”

Many of the Jewish people in Malachi’s day were struggling with this problem. They were under the thumb of the Medo-Persian Empire, which was godless and yet prosperous. Many Jews had become disappointed with God. He had not done for them what they had hoped. They grumbled, “If He is the God of justice, why do we see all of this injustice in the world?” Some had even slipped into cynical agnosticism, doubting that a just God even exists. Malachi shows them (and us) what to do when evil seems to be winning:

When evil prevails, we must not challenge, but trust in and obey the God who sends His Messiah to judge the earth.

The chapter break is misplaced here, in that 2:17, the peoples’ complaint, goes with 3:1-6, which is God’s answer.

1. When evil prevails and God seems to delay, we are prone to challenge His justice (2:17).

Their disappointment with God as they saw the trials of His people and the prosperity of the wicked had led many of the Jews to think that morals do not matter. They thought, “There’s no correlation between obedience to God and blessing in this life. So we may as well live for all the good times and good things we can get.”

The prophets had predicted a glorious future for Israel. But here they were, back in the land for over 100 years after the captivity, and things were not all that glorious. Israel was still under foreign domination. She was not the center of the earth, with the nations flocking to Jerusalem with their wealth. The old folks were not sitting in the streets watching the children play securely The land was not yielding abundant produce. Just a hundred years before, Zechariah had prophesied that all of these conditions would come about. But here they were, and none of his prophecies about the glory of Israel had materialized. They weren’t even close!

The rebuilt temple was a disappointment to many. It didn’t compare to the former glory of Solomon’s temple (Ezra 3:12-13). Haggai (2:7-9) had prophesied that the latter glory of this temple would be greater than the former temple, but there was no evidence of that yet. Because of these disappointments with God’s promises, many were voicing their skepticism and even daring to question if a God of justice exists. Some even mocked God, saying that He delights in evil people and calls them good!

I hope that you’ve never said such things, but I know that you have thought such things. We all have. Maybe you’re struggling with these issues now. You thought that when you trusted Christ, He would give you an abundant life and relief from some major problems. Instead, you seem to have more problems than you did before! You didn’t use to struggle against sin, but now it’s a daily battle that you often lose. You didn’t use to worry about pleasing God with your use of time and money, but now you feel guilty for squandering those things. In fact, now you feel guilty about things that you didn’t even know were sin before you became a Christian. You’ve prayed a lot, but rather than getting better, your problems seem to grow worse. You wonder, “What difference does it make if I follow the Lord or not? Where is the God of justice?”

Even if you have not verbalized these thoughts, God knows about them. Malachi says that such words weary the Lord! He is using human language to apply to God, since there is a sense in which Almighty God cannot be weary (Isa. 40:28). But there is another sense in which we can try God’s patience (Isa. 7:13) and “wear Him out,” much like a parent gets weary of hearing his child’s constant complaining. So we need to check our thoughts when they run in this direction. We should pay attention to God’s answer to this difficult problem of what to do when evil prevails.

2. God’s answer to the problem of evil is to send His Messiah to judge the earth (3:1-6).

God has a plan to right every wrong and punish all evildoers. That plan centers in His Messiah, the Lord Jesus Christ, who will suddenly come into His temple. “But,” Malachi asks, “are you sure that you want Him to come?” “Who can endure the day of His coming? And who can stand when He appears?” (3:2). It’s easy to say, “Won’t it be great when Jesus comes again?” But if our personal and family lives are not right with God, we will be terrified at Jesus’ coming, because He is holy and He will judge everyone.

Although the coming of the Messiah is sudden, it is not without warning:

A. God graciously sends His messenger to prepare the way for His Messiah (3:1a).

Malachi is referring here to Isaiah’s prophecy, “A voice is calling, ‘Clear the way for the Lord in the wilderness; make smooth in the desert a highway for our God’” (Isa. 40:3). This was a prophecy of John the Baptist, the forerunner whose ministry God used to prepare the way for Jesus Christ. John’s father prophesied of him while he was yet a baby, “And you, child, will be called the prophet of the Most High; for you will go on before the Lord to prepare His ways; to give to His people the knowledge of salvation by the forgiveness of their sins, …” (Luke 1:76-77). Jesus applied Malachi’s prophecy to John (Matt. 11:10).

Malachi (4:5) predicts that Elijah will come before the coming of the great and terrible day of the Lord. The disciples asked Jesus, “Why then do the scribes say that Elijah must come first?” Jesus answered, “Elijah is coming and will restore all things; but I say to you, that Elijah already came, and they did not recognize him,…” Matthew adds, “Then the disciples understood that He had spoken to them about John the Baptist” (Matt. 17:10-13).

Thus Malachi’s prophecy has a double fulfillment, as many prophecies do. John the Baptist was the messenger who came in the spirit and power of Elijah, to prepare the way for the Lord’s first coming. Before Jesus’ second coming, there will be two witnesses who powerfully bear witness (Rev. 11:1-12). It is likely that one of these witnesses will be Elijah himself.

The imagery of preparing the way before the Lord came from the custom of clearing the road and preparing a town for the visit of the king. Before the king traveled, he sent out messengers who proclaimed his coming. They didn’t have road crews back then to keep the highways in good shape. So when the townspeople heard that the king was coming, they would go out and fill in the ruts and potholes, and clear away rocks and debris. They got everything ready for the coming of their king.

God in His grace does not come upon us unannounced. If He did, He would often find our lives in shambles. We get sloppy about sin. There are potholes and ruts, with rocks strewn all over the place. So He graciously sends His messenger to proclaim, “The Lord is coming! Get ready! Fill in the potholes of sin! Clear out the rocks of self-centeredness and pride. Repent and bring forth fruit in keeping with repentance” (see Matt. 3:2, 8). Although I am a far, far lesser voice than John the Baptist or Elijah, I hope that you will listen when I tell you, “Prepare yourself! Get ready! The King is coming!” As 1 John 3:3 tells us, “Everyone who has this hope fixed on Him purifies himself, just as He is pure.”

But after the warning of God’s messengers,

B. God’s Messiah will come suddenly, both to purify His people and to judge the wicked (3:1b-6).

When Malachi says (3:1), “The Lord whom you seek” and “the messenger of the covenant, in whom you delight,” he is using irony. In effect, he is saying, “You’re asking, ‘Where is the God of justice? We want to see Him.’ So, you’re looking for Him? Let me tell you, He is coming. In fact, He is coming suddenly! But you need to ask, ‘Can I endure the day of His coming? Can I stand when He appears?’ Because when He comes, He is going to clean house on Israel and He is going to judge all the wicked. So if you really seek Him, you’d better get ready to meet Him!”

You may wonder, “How can the Lord’s coming be sudden when it has been announced by His messenger?” Let me answer with an illustration. Some of you recall when Mount St. Helens blew its top in 1980. Geologists knew that something was brewing. They could see the bulge on the side of the mountain and they could measure the increasingly threatening tremors. They warned the local residents to get out of there.

But did they leave? Some did, but others didn’t. There was one old man named Harry Truman who had lived there for decades. When the newscasters interviewed him, he said that the mountain had been there for centuries. He didn’t believe that it would blow up, so he wasn’t going to move. But suddenly, one morning the mountain exploded. Harry Truman and others like him who had ignored the warnings perished. Destruction came on them suddenly.

You are hearing me say now, “The Lord is coming back suddenly to judge the earth. None who ignore this warning will escape!” Do you say to yourself, “Yeah, sure! I know that Jesus is coming, but He hasn’t come for almost 2,000 years. There’s no sense getting all worked up about it. I’ve got time before I need to repent.” But remember, “The Lord of glory always comes as a thief in the night to those who sleep in their sins” (Schmieder, cited by C. F. Keil, Commentary on the Old Testament, Minor Prophets [Eerdmans], p. 458).

Malachi shows us who this coming Messiah is and what He will do, first with regard to His true people, and then with those who claim to be His people, but practice wickedness.

1) God’s Messiah is God in human flesh (3:1b).

Sometimes critics say that the Bible never claims that Jesus Christ is God. That is utter nonsense! Verse 1 is about as strong a statement on the deity of Christ as anyone could write. The speaker here is “the Lord of hosts,” who says that He is sending His messenger (John the Baptist) “before Me.” Whom did John go before? Jesus! Jesus is one with Me, that is, God!

He is also called here, “the messenger of the covenant.” This phrase occurs only here, but it refers to Jesus, by whose blood the eternal covenant of salvation was ratified and mediated to His people (Heb. 13:20). He is called “the Lord, whom you seek,” who was also identified in 2:17 as “the God of justice.” The Hebrew word for “Lord” is Adon. When used with the article, as it is here, it always refers to God (A. R. Fausset, A Commentary Critical, Experimental, and Practical on the Old and New Testaments, with Robert Jamieson and David Brown [Eerdmans], pp. 720-721; Walter Kaiser, Malachi, God’s Unchanging Love [Baker], p. 81). (See Exod. 23:17; 34:23; Isa. 1:24; 3:1; 10:16, 33; Dan. 9:17). Also, the text says that the Lord will come into His temple. The temple belongs only to God, not to any man.

Yet at the same time, this messenger who is the Lord is distinguished from the speaker, the Lord of hosts. The language is similar to Psalm 110:1, “The Lord [Yahweh] says to my Lord [Adonai], ‘Sit at My right hand until I make Your enemies a footstool for Your feet.’” Jesus used this psalm to confound His enemies (Matt. 22:42-45). The Messiah is clearly David’s son, and yet David calls Him “Lord.” How can this be?

This is the mystery of the Trinity: God is one God and yet He exists eternally in three persons, each of whom is fully God and yet distinct in personhood. The Father, the Son, and the Holy Spirit are eternally God, and yet the Father can send the Son and the Son can send the Spirit. Each is a distinct Person, not just a different manifestation of God. Yet they are not three gods, but one God. In our text, the point is that the messenger of the covenant (Messiah) who comes suddenly into His temple is God.

2) God’s Messiah will purify His covenant people and judge the wicked (3:2-6).

Note that there is a difference in God’s judgment here. With some, the Lord acts as a refiner’s fire and a fuller’s soap. The intent of both of these treatments was to purify, not to destroy. But with others, the Lord will draw near for judgment, bear swift witness against them, and (as implied in 3:6 and stated in 4:1) consume them. The difference between the two groups is that the former is the object of God’s unchanging covenant love (3:6, 1:2), whereas the latter is not. The former are Jews who truly believe in God, but need to be cleansed of their sins. The latter are Jews by birth, Jews outwardly, but they do not fear God and so they ought to fear His judgment (see Rom. 2:28-29; 9:6-8).

As with many Old Testament prophecies, these verses blend together the two comings of Jesus Christ. He came the first time to seek and to save the lost by offering Himself as the perfect and final sacrifice of God for sinners (Heb. 10:1-18). He will come the second time to deal out retribution to those who do not know God and who do not obey the gospel (2 Thess. 1:8).

All whom He saves, He purifies so that they may present to Him “offerings in righteousness,” that is, the true worship of yielding our lives as living sacrifices to Him (Rom. 12:1-2). We offer to Him the sacrifice of praise and thankfulness, along with doing good and sharing (Heb. 13:15-16).

The purifying process is often painful, as the analogy of fire implies. The Oriental silversmith would heat the silver until the impurities, the dross, bubbled to the surface. He would keep skimming it off until he could see his face clearly reflected in it. Even so, the Lord uses the fires of affliction to produce purity in His people, so that His image is reflected in us (Heb. 12:3-11).

But with others, the purpose of the fire is not to purify, but to destroy (3:5, 6; 4:1). These people wanted God to judge Israel’s pagan neighbors, but they refused to judge their own sins. God gives a representative list of sins, each of which was a breaking of His law and a cause for judgment. “Sorcerers” refers to those who use any sort of occult practices. “Adulterers,” of course, refers to those who are unfaithful to their marriage vows. “Those who swear falsely” covers everything from bending the truth in our personal relationships to perjury under oath in court. “Those who oppress the wage earner, the widow, and the orphan” and “those who turn aside the alien” refer to the wealthy and powerful who take advantage of those weaker than they are. At the bottom of all of these sins is, they do not fear God.

It is of utmost importance that you know for certain that you are in the group that the Lord purifies and refines, not in the group that He consumes in judgment! How can you know? First, is your trust in Jesus Christ and His death on the cross as your only hope for forgiveness of your sins? If it is, then, second, you know that God has changed your heart. You are submitting to the Lord in trials, trusting that He will work these things together for good (Rom. 8:28). You strive to be holy because you fear God (2 Cor. 7:1). You offer to the Lord sacrifices of praise that come out of the gratitude of a heart that He has cleansed. To sum up,

3. Our response to God’s promised Messiah should be to trust Him and obey His Word.

God’s promise to send His Messiah is His answer to those who struggle with the problem of the prosperity of the wicked and the suffering of the righteous. He will judge the wicked. The trials of the righteous are His purifying fires, designed to develop His holiness in them for His glory and their good.

But, the remarkable thing about God’s answer is that He did not send His Messiah in the lifetimes of the people in Malachi’s day! It would be over 400 years before John the Baptist began crying out in the wilderness, “Prepare the way of the Lord”! Meanwhile, the Jews had to endure four long centuries without a true prophet. They had to endure the oppressive rule of the wicked Antiochus Epiphanes, as well as the Roman occupation. Since Messiah’s first coming, God’s people have endured 20 long centuries of trials, while they watch the wicked prosper. Mockers say, “Where is the promise of His coming?” (2 Pet. 3:4). How should we then live in this evil world? Three brief words of encouragement:

A. Trust God by guarding your attitude when you go through trials.

If you find yourself doubting whether God loves you or whether He really will punish the wicked, get alone in His presence. Read Psalm 73, where the author was struggling with the same issue, until he went into the sanctuary of God. There he realized, “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Ps. 73:26). Read Hebrews 12, which assures us that God’s discipline stems from His love for us as His children. His aim is that we might share His holiness and enjoy the peaceful fruit of righteousness (Heb. 12:10-11). Trust Him!

B. Obey God by holding to His absolute moral standards.

The people in Malachi’s day were saying, “Everyone who does evil is good in the sight of the Lord, and He delights in them” (2:17). In other words, morals do not matter, because God doesn’t immediately zap the wicked; in fact, they seem to prosper. We live in a day when even the church is joining the culture in abandoning God’s moral absolutes. But our holy God does not change (3:6)! His moral standards do not shift with the winds of the times. If His Word calls something sin, then it still is sin! When someone breaks God’s moral standards and seems to be doing just fine, don’t be deceived. God is not mocked. Whatever a man sows, he will reap (Gal. 6:7-8).

C. Obey God by developing compassion for evil people who need His grace.

These people wanted God to zap the prosperous, wicked pagans, but Malachi adroitly shows that by pointing their finger at others, they had three fingers pointing back at themselves! The fact is, we all deserve God’s judgment. If He has shown us mercy, it is the epitome of self-centeredness to say, “Now that I’m saved, God, You can judge all the pagans out there!” It’s as if I had been in a shipwreck and was drowning with many others. God came along and pulled me into the lifeboat. I no sooner get in than I say, “Let’s head for shore. Why are we sitting out here in these waves? I’m cold and want to get dried off. Let’s go!”


When you see evil prevailing and you long for that “new heavens and new earth, in which righteousness dwells” (2 Pet. 3:13), remember God’s reason for delaying judgment: “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (2 Pet. 3:9). Ask God to give you His heart of compassion for sinners, so that He can use you to reach out to them with the good news of Messiah’s first coming and the warning of His second coming. When evil prevails, don’t challenge God. Trust Him and obey His Word. In His time, His promise to send His Messiah to judge the earth will be fulfilled.

Discussion Questions

  1. How should a Christian process disappointments with God?
  2. How would you answer a person who says, “My God is a God of love; He doesn’t judge anyone”?
  3. Is there a direct connection between a believer’s trials and some specific sin in his life? Give biblical support.
  4. Is it wrong to complain to God? How can we be honest about our struggles, and yet not sinfully challenge God?

Copyright, Steven J. Cole, 2003, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Character of God, Christology, Prophecy/Revelation, Spiritual Life, Suffering, Trials, Persecution

Lesson 8: Robbing God (Malachi 3:7-12)

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[A gavel bangs several times.]

BAILIFF: Order in the court! Court is now in session! The case today is: “Malachi versus the People of God.”

The charges: The plaintiff maintains that the defendant is guilty of robbing God.

JUDGE: As presiding judge, I must tell those of you on the jury that these are weighty charges. If guilty, the defendant faces serious consequences that will affect both him and his descendants for many years. So please hear the case carefully. We want no miscarriage of justice. The prosecuting attorney may call his witnesses.

PROSECUTING ATTORNEY: Thank you, Your Honor. My first witness is this gentleman from a remote region in Central Asia. He does not speak English, and so the following has been translated. Sir, you claim that these people have robbed you. Can you explain?

ASIAN MAN: Yes. My people have no Bible in our language and no missionaries in our area. For centuries, we have lived and died without hearing the good news about Jesus Christ, the Savior. But these people have had the Bible and the gospel in their culture for centuries. They have plenty of money, not only for basic needs, but also for many frivolous toys and luxuries. Yet they have not given sacrificially so that my people might hear about the Savior. We have been robbed!

PROSECUTING ATTORNEY: Thank you, sir. My next witness, Your Honor, is this orphan from Africa. Her parents both died of AIDS. I found her living on the streets and scavenging for food in the garbage. Can you tell the court how these people have robbed you?

AFRICAN GIRL: I have not actually seen any of these people before today. All I have known is a hard life, trying to survive and to compete for food with the other children on the streets. Before I came here, I had no idea that anyone lives as these people do! I hear that they just go to the store and buy all the food that they need! I hear that the stores and restaurants here throw away much better food than we find in Africa. I wonder if I could move to America so that I could look for food in the dumpsters here?

PROSECUTING ATTORNEY: Thank you, honey! Your Honor, my last witness cannot speak, at least not verbally. It is this human baby in this jar of formaldehyde. I could have brought in millions of them, but this one will have to do. If it could talk, it would say that it was robbed by the defendant, because if God’s people had given more to the pro-life cause, this child might not have died. Counseling centers and homes for unwed mothers might have been established to help pregnant young women keep their babies. So much more could have been done, if only more funds were available. The money is there, Your Honor. It’s just that these people have spent it on themselves, with little regard for God’s perspective. This baby was robbed of life! I rest my case.

JUDGE: The defense attorney may now speak.

DEFENSE ATTORNEY: Thank you, Your Honor. I’m sure that you and the jury will quickly see how silly these charges are! I ask you to consider several lines of evidence.

In the first place, my client is an upstanding, law-abiding, church-going citizen who would never dream of robbing anyone! He has never personally seen any of these victims and has never been near them or their property. Yet here he is being charged with robbing people he has never seen or met! It’s ridiculous!

Second, my client has worked hard to earn every cent that he has. He has never been on welfare. He has earned the right to spend his money as he pleases!

Third, my client never used his possessions or wealth to hurt anyone. He only asks for some peace and quiet, so that he can enjoy the benefits of his lifetime of hard work. He has just followed the American dream of the good life and of having enough to enjoy his retirement years. He certainly did not intend to harm these people who live on the other side of the earth!

Finally, my client was not aware that he was breaking any law. He is charged with robbing God, but we have only heard from these human witnesses. To bring God into the case is unconstitutional. We have a separation between church and state in this country. Besides, my client believes in God. He is a good church member and has often volunteered his time, not to mention his many years of tithing. This extremist prophet has framed my good client! I ask the jury to find him not guilty!

[The jury exits to consider the case.]

Could it really be that decent, law-abiding, religious folks are guilty of robbing God? Isn’t the prophet going overboard to level such charges against people whose lives are centered on their religion? Might their reaction (3:8) be justified: “How have we robbed God?”

And, yet, the charges stand. They are repeated in one form or another four times in verses 8 and 9, so that we can’t miss them. God charged the whole nation with robbing Him. And yet they were blind to the charges. If these religious Jews were guilty of the charges, but also blind to them, then perhaps we should seriously consider whether we, too, may be guilty, but blind, to the same charges. God is saying,

If we have robbed God, we must return to Him and give obediently to His kingdom purposes.

Consider, first, the charge:

1. God charges His people of robbing Him.

First God gives a general charge of disobedience and then He narrows it to the specific charge of disobedient giving.

A. God’s people rob Him when they follow cultural religion that dodges radical obedience to God’s Word (3:7).

These people were living just as their fathers and grandfathers before them had lived, as culturally believing Jews. That was the problem. Their ancestors claimed to be followers of the God of Abraham, Isaac, and Jacob, but their religion was largely outward and cultural, not inward and heartfelt. Over the years, such religion gradually picks up elements of the culture, blending them in with the prescribed customs and rituals. This is called syncretism. God charges them and their ancestors of turning aside from His statutes and not keeping them. But they are dumbfounded by the charges.

It’s a wonderful thing to come from a long line of Christians. A Christian upbringing spares you much of the devastation that comes from a pagan background. But a Christian upbringing has its dangers. It is easy for the reality of a daily walk with God to leak out over the generations, where it becomes ritualistic and mechanical. Legalism creeps in, where families have rigid standards, but they aren’t necessarily biblical standards. Hypocrisy is another danger. Parents preach one thing, but the way that they relate to each other and to the children does not reflect the fruit of the Spirit. Gradually, a family drifts into a form of religion without the reality of knowing God, living by faith, and obeying His Word.

When these Jews protested the general charge of disobedience, God got specific:

B. God’s people rob Him when they fail to obey His Word with regard to giving (3:8-10).

This is called, “Going from preaching to meddling”! It’s easy to say in general, “I obey God.” So the Lord says, “Let’s get specific: How is your giving?” Ouch!

Giving is one of the most fail-proof litmus tests of your relationship to God. On more than one occasion, Jesus linked a person’s giving to eternal life. When Zaccheus, the wealthy tax collector, got right with God, his first recorded words were, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much” (Luke 19:8). His salvation immediately touched his pocketbook. Jesus confirmed this formerly greedy man’s conversion by saying, “Today salvation has come to this house” (Luke 19:9).

Contrast that with the tragic account of the rich young ruler. He seemed like such an eager potential convert. He came running (not walking) to Jesus and asked, “Good Teacher, what should I do to inherit eternal life?” What a witnessing opportunity! So Jesus said, “That’s easy. Just invite Me into your heart by faith.”

No, that’s not what Jesus said. He knew that the man had an idol. So He said, “One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me.” But the man went away grieved, unwilling to obey Jesus’ words. Jesus didn’t run after him and say, “How about ten percent?” Rather, He said to the disciples, “How hard it will be for those who are wealthy to enter the kingdom of God!” (Mark 10:17-23).

In Luke 16:10-11, Jesus states that our stewardship of money is a test of how we will do with more important responsibilities: “He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much. Therefore if you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you?” In the context, the “very little thing” is the money that God has entrusted to us! The “much” or “true riches” are the souls of people. Our use of money is God’s test of whether He can entrust souls to our care!

You can impress other Christians by your extensive Bible knowledge, your fervent prayers, or your many years of service in the church. But God does not look at any of those things to test your faithfulness. Rather, He looks at how you manage the money that He has entrusted to you. Are you greedy or generous? Do you have integrity in money matters? Are your priorities and motives for earning, spending, saving, and giving in line with His Word?

So, to evaluate God’s charge that we have robbed Him, we have to examine our stewardship of money. Maybe you’re thinking, “Whew, I’m off the hook, because I give ten percent to the Lord’s work!” Well, maybe, but probably not!

It may shock you to learn that ten percent is not the biblical standard for giving (for a longer treatment, see John MacArthur, Whose Money Is It, Anyway? [Word], pp. 97-113). Abraham once gave Melchizedek ten percent of his spoils from a single battle, but there is no indication that he regularly gave ten percent. Jacob promised to give God ten percent if God would do what Jacob wanted Him to do, but that is hardly a biblical model for giving! The Law of Moses actually prescribed several tithes that would have amounted to somewhere between 20-25 percent (Lev. 27:30-33; Num. 18:20-21; Deut. 12:17-18; 14:22, 28, 29). But in Israel, the tithe functioned more like an involuntary tax than as a freewill offering.

Many preachers (especially Baptists!) use Malachi 3:10 to teach “storehouse tithing.” One Baptist commentator says, “So-called storehouse tithing does have a sound basis in this verse.” The idea is that the church is the storehouse where you are supposed to give ten percent of your income. Anything that you give to other Christian organizations should be over and above that ten percent that goes to the local church.

I wish that I could promote that idea, because I’m sure that our church income would go up substantially if everyone did that! Frankly, we could use the money, both for ongoing budget expenses and to meet our need for more property and facilities. But that application stretches this text beyond credulity. The storehouse refers to the storage rooms at the temple, where the people brought the first fruits of their harvest. The priests who served at the temple used this produce for their needs. I’m sad to say that the storehouse was not the local church and the tithe is not the New Testament standard for giving!

It is significant that tithing is never mentioned in any instructions to the church, although much is said about giving. If the church is supposed to give ten percent, it seems strange that Paul did not mention this when he wrote to predominately Gentile churches, which would not be familiar with the Law of Moses.

People get nervous when you take away that ten percent figure. Somehow, it’s comfortable and simple to give ten percent. But the problem with tithing is that people get the notion that once they’ve paid God ten percent, they’re free to squander the rest on themselves. But I think that God would charge such people, however sincere they may be, with robbing Him.

You may wonder, “If I don’t tithe, then how do I determine how much I’m supposed to give?” The New Testament principle is that God owns it all. We just manage it for Him. The New Testament standard is, give generously and cheerfully “as God has prospered you,” out of gratitude for His indescribable gift of salvation (1 Cor. 16:2; 2 Cor. 8 & 9; Acts 11:29). For those who are very poor, ten percent may represent generous, sacrificial giving. For those who have ample salaries, ten percent may be robbing God.

I think that John Piper’s teaching is sound, that Christians ought to live with a wartime mentality, gladly making personal sacrifices in order to advance Christ’s cause. If we expect missionaries to live sacrificially for the sake of the gospel, shouldn’t we hold ourselves to the same standard? If we live in relative luxury while people perish because there aren’t enough funds to get the gospel to them, are we not guilty of robbing God?

Before we look at God’s remedy for how to turn from this crime, please notice the mandatory sentence:

2. Robbing God carries the sentence of God’s curse.

All crime is dumb, but robbing God is really dumb, because God knows that you are guilty and you can’t escape His sentence.

A. When we rob God, we come under His curse (3:9).

“You are cursed with a curse … the whole nation of you!” To rob God is to shoot yourself in the foot, and it doesn’t just hurt you. It also hurts all of God’s people. By withholding their tithes and offerings, the people forced the priests and Levites to work for their own support. That meant that they had to neglect the temple, causing worship to suffer. The inadequate worship adversely affected the Jewish families that came there to worship.

Not only that, but when the people refused to trust God by giving, God allowed the devourer to attack their crops (3:11). That may refer to locusts or other insects, or to hail or drought. God, who controls all of His creation, can either block harmful forces from our lives or turn them loose to wreak havoc. God does not delight in sending plagues on His people. But every parent knows that if you do not discipline your children when they disobey, you are not acting in love towards them. As God’s children, we need to learn that sin has negative consequences. Obedience opens the windows of heaven to pour out God’s blessings (we will look at this in our next study).

B. When we rob God, the nations miss God’s blessings (3:12).

When God’s people obey Him with their giving, the nations will see how God blesses His people and they will be drawn to the delightful land. The world isn’t drawn to disobedient Christians who are under God’s discipline. They are drawn to obedient believers who know the joy of God’s delightful blessings. Our generous giving to the cause of world missions directly blesses those who hear the gospel and come to faith in the Lord Jesus Christ.

I cannot say whether or not you are robbing God. It is a matter for each of us, myself included, to examine individually, prayerfully and continually. I find that it’s easy to slip into a worldly mindset with regard to giving. But if you are guilty of robbing God, He gives the remedy here:

3. We stop robbing God by returning to Him and by giving obediently to His kingdom purposes.

A. We stop robbing God by returning to Him (3:7).

God does not say, “Return to keeping My law,” although the people needed to obey His law. Rather, He says, “Return to Me.” When we have sinned, the root need is always relational, not just for outward conformity to a rule or law. The motive for obedience, whether in morals or giving or whatever area, should always be love for the Son of God, who loved me and gave Himself for me.

How would my wife feel at Christmas if I gave her a present and when she said, “Thank you,” I replied, “I was just doing my duty as your husband”? Even if it were a really nice gift, my loveless motive would kill the joy of the gift! If my relationship with her is right, then the gift will not be a duty, but a delight!

If you’re not giving generously, systematically, and sacrificially to the Lord out of love and gratitude to Him, then you need to return to Him. Get your relationship right and giving becomes a joy and delight. Notice, also, God’s abundant, gracious love. Even though Israel had sinned against Him for centuries, He promises that if they would return to Him, He would return to them (3:7). Like the father of the prodigal son, God is ready to run to us with His gracious forgiveness and restoration, when we return to Him.

B. We stop robbing God by giving obediently to His kingdom purposes.

1) Relationship is inseparable from obedience.

As Jesus said, “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments, and abide in His love…. You are My friends if you do what I command you” (John 15:10, 14). In other words, you cannot be living in disobedience to God and truly say, “I love Jesus” or, “I’m under grace.” That would be like me saying, “I love Marla,” all the while that I was committing adultery against her! Love for my wife is inextricably bound up with obedience to my marriage vows.

2) Obedience must be total, not partial.

“Bring the whole tithe into the storehouse.” I presume that they were giving something. They just weren’t giving what the Lord required. They weren’t obeying completely. They were like folks who salve their conscience by dropping a few bucks in the offering plate every once in a while. But they weren’t being faithful stewards of all that God had entrusted to them.

Partial obedience isn’t really obedience; it’s just convenience. If I got audited on my income taxes, I wouldn’t fare well if I told the agent, “I pay most of my taxes, except when it’s inconvenient.” If my kids only obeyed me when it was convenient for them, I wouldn’t call that obedience!

Although for many Christians, giving ten percent would be a huge increase, tithing is really not all that difficult. You have to budget and be disciplined to do it, but it can become a routine matter. But if God requires that we give as He has prospered us, and that we seek first His kingdom and righteousness by laying up treasures in heaven (Matt. 6:19-33), that’s a different matter! It means that I constantly must examine my heart motives and my stewardship of all that God has entrusted to me. I need to judge myself in this area not by the standards of our culture, but by God’s Word. We all should ponder often Paul’s words to Timothy:

Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed (1 Tim. 6:17-19).


The jury files back in after deliberating your case. What would the verdict be? Are you guilty of robbing God? I’ll leave you to wrestle with that before the Lord, not just this week, but as a recurring battle as you seek to be a faithful steward of all that He has graciously entrusted to you for His kingdom purposes.

Discussion Questions

  1. Is tithing a hindrance to biblical giving? Why/why not?
  2. In a world of endless needs, how can a sensitive Christian know when he has given enough?
  3. Is it a sin to live in luxury when people are in desperate need? What is luxury? Does God require us to live in poverty?
  4. How should we harmonize, “Give to everyone who asks of you” (Luke 6:30) with, “if anyone is not willing to work, then he is not to eat, either” (2 Thess. 3:10)?

Copyright, Steven J. Cole, 2003, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Comfort, Cultural Issues, Discipleship, Finance, Missions, Sacrifice, Spiritual Life

Lesson 9: God’s Dare (Malachi 3:12-12)

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Writer Oscar Schisgall tells of how, as a young man, he went into a park to think through an important personal issue. He had been engaged for four years, but didn’t dare to marry. He had no steady source of income. Besides, he and his fiancée had dreamed of living in Europe. How could they move so far away with no certainty of income?

Just then he looked up and saw a squirrel leap from one tree to another. He seemed to be aiming at a branch so high that the jump looked like suicide. He missed that branch, but landed safely on a lower branch, and then made his way up the tree.

An old man sitting on the bench said, “Funny, I’ve seen hundreds of ’em jump like that, especially when there are dogs around and they can’t come down to the ground. A lot of ’em miss, but I’ve never seen any hurt in trying.” Then he chuckled. “I guess they’ve got to risk it if they don’t want to spend their lives in one tree.” Schisgall thought, “A squirrel takes a chance—have I less nerve than a squirrel?”

He and his fiancée married and sailed for Europe. As he worked hard at writing, the money began to come in, providing for their needs. He said that since then, whenever he has had to choose between risking a new venture or hanging back, he can hear the little old man on the park bench say, “They got to risk it if they don’t want to spend their lives in one tree” (Parables, Etc., 6/82).

I wonder if some of you, spiritually speaking, are confined to one safe tree. You’ve been there for some time and have not jumped out in faith to be where God wants you to be. Your experience with the Lord is somewhat comfortable, but, frankly, somewhat stagnant. To you, the Lord issues a dare: “I dare you to trust Me by giving to My kingdom as you should. Go ahead, jump, and see if I don’t catch you and hold you up.” That’s God’s dare to His people in Malachi 3:10-12:

God’s dare: If we will give properly, He will bless abundantly.

God challenges us to prove that He means what He says. He is waiting to do business with us, whenever we’re ready. He promises to open the windows of heaven and pour out blessing until we can’t contain it all. The only delay is on our part. As soon as we trust Him by taking the jump, He will show us that there are many more trees to enjoy than we had ever imagined. God says, “I dare you to obey Me by giving properly.” The question is, are you willing to take God up on His dare? Note, first:

1. The dare: Test Me!

A. This is an unusual dare.

Normally, God does not invite His people to test Him. In fact, Scripture contains some strong rebukes in situations where God’s people have put Him to the test. In Malachi 3:15, God rebukes the “doers of wickedness” who put Him to the test. In Psalm 95:8-11, which refers to the generation that died in the wilderness, God warns His people not to imitate them. He says, “your fathers tested Me, they tried Me, though they had seen My work. For forty years I loathed that generation….” It sounds like risky business to put God to the test!

But here, God throws down the challenge. He dares us to test Him to see whether or not His promise is true. When God dares us to test Him, we would be sinning to refuse (see Isa. 7:10-16).

B. This is a risky dare.

Of course, when God tells you to do something, it is not risky in the ultimate sense, because you know that He will sustain you. But from our perspective, it still seems risky at first.

1) This is a risky dare because it involves up-front faith.

God is saying, “You begin to give to Me first, and I’ll pour out the blessings in response.” “Uh, listen, Lord, how about if You bless me first, and then I’ll give as You want me to give?” No, it doesn’t work that way. It’s like Peter walking on the water. You’ve got to get out of the boat and take that first step. Peter couldn’t keep one foot in the boat while he tested the water with his other foot, to see if it would hold him up. It was all or nothing.

God asks us to give to Him up-front, off the top. Each of us should determine by faith and prayer a pre-planned amount that God wants us to give on a systematic, regular basis. As I said in our last study, the New Testament standard for giving is not ten percent, but “as the Lord has prospered you” (1 Cor. 16:2). That means that as we earn more, we ought to give proportionately more to the Lord’s work. The principle of giving God the first fruits means that we shouldn’t buy everything we think we need, and then give God the leftovers. Rather, we trust Him by giving off the top of the paycheck.

That’s risky, isn’t it? What if I give at the start of the month and I have some unforeseen problem, so that I come up short at the end of the month?

I read about a man who was having trouble with this concept.  He had been taught tithing, so he told his pastor, “I don’t see how I can give ten percent to the church when I can’t even keep on top of our bills.”

The pastor replied, “John, if I promise to make up the difference in your bills if you should fall short, do you think you could try giving that much for just one month?”

John thought about it for a moment and then replied, “Sure, if you promise to make up any shortage, I will try giving ten percent for one month.”

“What do you think of that?” mused the pastor. “You say you’d be willing to trust a mere man like me, who possesses so little materially, but you couldn’t trust your Heavenly Father, who owns the whole universe!” John began giving regularly off the top each month, and God always met his needs.

Up-front giving is risky because it requires faith. God’s dare exposes our lack of faith. Malachi was preaching to comfortable, cultural believers, but they weren’t living on the cutting edge of trusting God. Not only that, but they were grumbling against God because their circumstances weren’t as pleasant as they had hoped. The many promises about a glorious future for Israel had not come true. Israel was still under foreign domination. The crops weren’t all that great. So they were grumbling. Whenever we grumble about our circumstances, we’re really grumbling against the God who ordains and controls our circumstances. They were blaming God for not blessing them, but God puts the blame where it belongs: “You haven’t trusted Me by giving as you should. Test Me by bringing the whole tithe into the storehouse, and see if I don’t bless you until you can’t hold any more.”

So if you’re holding back on giving until the Lord blesses you, you’ve got it backwards. Give generously, by faith, off the top, and God will bless you. We are called to walk by faith. Giving what you can comfortably afford after you’ve bought everything you think you need isn’t giving by faith.

2) This is a risky dare because it involves money.

God could have said, “Test Me now in this: Serve Me by teaching Sunday School.” Teaching Sunday School is a vital ministry, but for most of us there’s not a lot of risk in doing it. God could have said, “Test Me now in this: Read your Bible every day.” That’s a good thing to do, and I hope you do it, but reading my Bible every day isn’t risky. But when God says, “Test Me now in this: Bring the whole tithe into the storehouse.” Yikes! That’s risky!

You can’t fake it with giving. It really is the bottom line! God knows that our hearts follow our treasure. Invest a chunk of your treasure in the stock market and your heart will be in the daily stock report. Give God your treasure and your heart will be in the things of God. There’s no such thing as truly giving God your heart without also giving Him your treasure. If your heart is too much in the world, it’s probably an indication that your treasure is too much in the world. Put your treasure in God’s kingdom and watch your heart follow!

So God’s dare is, “Test Me now in this: Give generously, up-front by faith, and I will bless you.” But don’t overlook the fact that the dare hinges on a condition:

2. The condition of the dare: Give properly.

Some promises in the Bible are unconditional. They depend totally on God and His faithfulness to His Word. But other promises are conditional, and our text is such a promise. We must fulfill the condition, “give properly,” for God to fulfill the blessing. The text reveals three aspects of proper giving:

A. Proper giving involves adopting God’s priorities.

Verse 10 shows that God is concerned about His house, the temple. He wanted the people to give so that the priests could be supported so that proper worship could be carried on at the temple. God’s house was where He manifested His glory at the mercy seat. Worshiping God at His temple was the ultimate priority for God’s people.

Today, the church is God’s house, His temple (Eph. 2:19-22; 1 Pet. 2:5). Christ loved the church and gave Himself for her (Eph. 5:25). He said, “I will build My church…” (Matt. 16:18). His purpose in our day is to be glorified in and through His church, by saving His elect and building them together into a holy dwelling place of God in the Spirit (Eph. 1-3). So the church is not just a nice extra, a spoke in the wheel of life. Christ and His church ought to be the hub for the believer. Everything should revolve around the church, because building the church is what God is doing in the world. You will give properly only when you make Christ and His church your priority.

I heard about a man who complained that the church was always asking for money. Obviously, he did not see the priority of what God is doing through the church. His friend said to him, “I know how you feel. But a while back, something happened that changed my thinking.

“A baby was born into our family. We discovered that he needed a lot of things—clothes, food, medical attention, and many other things. As the little boy grew, we kept having to pour out money for him. The older he got, the more it cost! Teenaged boys consume a lot of food!

“But last year, in his junior year of high school, he was killed in an auto accident. Since the funeral, he has not cost us one penny. Which way do you think we would want it?”

If our priority is life, we will spare no expense to preserve it. If one of my kids faced a life-threatening condition and it cost me a million dollars to get the proper medical care, I’d go into debt for the rest of my life to provide it.

If our priority is to see lost people receive eternal life through Christ, shouldn’t we give all that we can to help His church carry out that mission? If we spend more on entertainment, our pets, and other non-essentials than we give to fulfill the Great Commission, our priorities are not right. We’re not seeking first His kingdom.

B. Proper giving involves adopting God’s perspective toward money.

As I said in our last study, God picks money as the litmus test of our faithfulness. He says, “Do you want My blessing?” “Oh, yes, Lord! I pray constantly for Your blessing.” “Fine! Bring the whole tithe into My storehouse. Then I will know that you are faithful to Me, and I will pour out My blessing.” These folks were probably token givers, dropping a bit in the collection box to salve their consciences. But they didn’t have God’s perspective on money.

Last time we saw that when Jesus said, “He who is faithful in a very little thing is faithful also in much” (Luke 16:10), the “very little thing” refers to money. “Much” refers to eternal riches, to the souls of people. The person who has a lot of money in his portfolio is not truly rich in God’s sight. The truly rich person is the one who manages the very little thing (money) that God entrusts to him in such a way that God’s kingdom is advanced.

The point is, you’ll never give properly if you view money and material possessions as the world does, as the really big thing in life. You’ll greedily hang on to all that you can get. You’ll build bigger and bigger barns to hold it all, but you won’t be rich toward God (Luke 12:15-21). But if you adopt God’s perspective, you’ll see money as the means of laying up treasures in heaven, by giving to reach lost people with the gospel. Proper giving means adopting God’s priorities and His perspective toward money.

C. Proper giving involves adopting God’s timing: Now!

God says, “Test Me now in this….” Don’t wait until you’re out of college and have a comfortable income. Don’t wait until you strike it rich. Don’t wait until the kids are out of the nest and you are financially secure. Don’t wait until you get through the current crunch, and then you’ll apply this. “Test Me now!

If you’re in debt, with credit cards maxed out, you need to curtail your spending and work out a plan to get out of debt. But part of your budget should include giving. Even if you’re below the poverty line, you can figure out ways to give if you really want to.

Years ago, I read about a church in Thailand of 400 members where every member tithes. As I said, ten percent is not God’s standard, but rather how He has prospered you. But in their case, ten percent represents sacrificial giving. These people were receiving a weekly wage of 20 cents, plus their rice!

Because of their faithfulness, they were able to support their own pastor. They had sent two missionary families to spread the gospel in another area. They give substantially to help the poor and the sick, because they relate to their need. By the way, every person in this church has leprosy! But, they give!

Procrastination is the foe of obedient giving. It’s always easier to think about obeying God tomorrow than actually obeying Him today. It’s like the farmer whose pastor visited him to see if he could help support the Lord’s work. The pastor asked, “If you had two farms, would you be willing to give one to the Lord?” The farmer said, “Of course! I only wish I were in a position to do so.”

The pastor then asked, “If you had $10,000, would you give $5,000 to the Lord’s work?” The farmer exclaimed, “I’d love to be able to give like that!”

Then the pastor sprung his trap: “If you had two pigs, would you give one to the church?” The farmer was taken aback for a moment, but then blurted out, “That’s not fair! You know I’ve got two pigs!” (“Our Daily Bread,” Fall, 1980)

We wrongly think that we will be less anxious if we get our nest egg in place first. Then we will be in a position to give. But the Lord said that we will increase anxiety if we live like that. The only secure investment is one where moths and rust cannot destroy, and thieves cannot break in and steal (Matt. 6:19). To overcome financial anxiety, start laying up treasures in heaven now.

So, God’s dare is, “Test Me!” The condition is, Give properly.

3. The reward of the dare: Abundant blessing.

God promises to bless us more than we can handle if we will obey Him by giving properly to His work. You think, “Wow, I’ve always wanted to be rich! If I give to God, then He will bless me so that I can get that new car and …” Wait a minute! God promises three blessings, but wealth is not one of them.

A. God promises the blessing of adequate provisions (3:11).

This is not a promise of wealth, but of adequate provision. The unbiblical “health and wealth” teaching preys on greed: “Give and you’ll get rich,” or, more accurately, “Give to my ministry and you’ll get rich!” But the motive is wrong. God never blesses greed.

God’s promise is rather, “If you will open the bottom of the funnel by giving generously, I’ll pour it in the top of the funnel so that you will not suffer lack. But if you greedily close up the bottom of the funnel, I’ll quit pouring it in the top.” Paul elaborates on this principle (2 Cor. 9:8): “And God is able to make all grace abound to you, that always having all sufficiency in everything, you may have an abundance for every good deed.” As has often been said, “You can’t out-give God.” If you give generously, God will take care of your basic needs.

B. God promises the blessing of fruitful ministry (3:12a).

“All the nations will call you blessed, …” Israel was to be a blessing to the nations (Gen. 12:1-3). When God’s people give generously to his cause, then the nations will hear the gospel and in turn bless those who gave to bring the good news to them. What greater joy can there be than to meet someone in heaven who says, “Thank you so much for giving to the cause of missions, so that I heard about Jesus Christ”? What better way to invest your money than in the souls of people for whom Christ died?

C. God promises the blessing of a delightful life (3:12b).

“You shall be called a delightful land.” In a delightful land, people live delightful lives. This may ultimately refer to the millennium, but to whatever degree God’s people obey Him by giving generously to His work, the land is delightful. The sins stemming from greed are diminished. Needs are met. People find Christ. Love is demonstrated. Obedience in giving opens the floodgates of God’s blessing in other areas.


A man who set the example by taking up God’s dare was George Muller, who is famous for founding an orphanage in Bristol, England, in the 19th Century. While Muller cared very much for the orphaned children, his deeper motive in opening the orphanage was to prove the faithfulness of God to a skeptical world. He determined never to make the financial needs of his work known, except to the Lord in prayer. Each year he published a journal after the fact, describing how God had answered prayer by meeting the needs of the children in the previous year. Although there were times of severe testing, the children never missed a meal.

What many do not know is that Muller not only received millions of pounds in answer to prayer; he also gave away millions to God’s work from funds that came in for his personal support. If he had wanted, Muller could have lived lavishly, but he kept his lifestyle simple and gave everything else away. I once calculated that from 1831-1885, Muller gave 86 percent of his personal income to the Lord’s work! He said, “My aim was never how much I could obtain, but rather how much I could give” (Arthur T. Pierson, George Muller of Bristol [Revell], p. 299). He would pray the money in so that he could give it out as the Lord led.

From 1870 on, Muller personally contributed enough annually to the China Inland Mission to largely support the entire staff of 33 missionaries (Roger Steer, George Muller: Delighted in God! [Harold Shaw Publishers], p. 224)! Appropriately, Roger Steer’s biography of George Muller is subtitled, “Delighted in God!” Muller had a delightful life because he took God at His dare by giving properly. People from around the world to this day call him a blessed man.

How about you? Are you going to stay in the same “spiritual tree” all your life, afraid to trust God, making up excuses why you can’t give as He wants you to? God says, “I dare you to give!” Go for it—now!

Discussion Questions

  1. Should a person who is in debt and who can’t meet monthly expenses give off the top? Why/why not?
  2. How can we determine what is prudent in terms of providing for future needs?
  3. Why is the “health and wealth” teaching unbiblical? What Scriptures disprove it?
  4. If the tithe isn’t the standard, how can a conscientious believer know where to start in terms of off-the-top giving?

Copyright, Steven J. Cole, 2003, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Character of God, Finance, Rewards

God's Judgment Is Refining (Zephaniah 3:8-13)

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Zephaniah (part seven)

Persecution and divine judgment have a common result: refinement. One of the Bible's favorite images for the Day of the Lord's judgment is a consuming fire. Fire conveys a number of impressions: angry, unstoppable, painful, and purging. God's fiery visitation of humanity will not result in annihilation but purification. The goal of the Lord is not to eliminate all of humanity but that some of humanity would faithfully serve Him. God will be glorified before, during, and after the consuming fire that our species will experience in the Day of judgment.

Related Topics: Character of God, Eschatology (Things to Come), Glory, Hamartiology (Sin), Prophecy/Revelation, Rewards, Suffering, Trials, Persecution

第 27 課 屬靈爭戰的軍備 — 真理 (以弗所書 6:14上)

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1:23 在會堂裏,有一個人被污靈附着,他喊叫說:1:24「拿撒勒人耶穌,你與我們沒有相干,你來滅我們嗎?我知道你是誰,乃是 神的聖者。」1:25 耶穌責備他說:「住口,從這人身上出來!」1:26 污靈使那人抽搐一陣,大聲喊叫,就出來了。(馬可福音 1:23-26)

在這裡,耶穌為何禁止污靈說話呢?若他們所說的並非真話,那便不難理解,但耶穌確實是神的聖者,那要來毀滅牠們的。既是這樣,為何祂不容許牠們為祂的身份作見證?我相信可能有多於一個原因,其中一個原因是耶穌不希望由說謊者為祂作見證。耶穌有足夠的見證人,包括:天父、舊約聖經、施洗約翰、祂自己的工作,還有祂的追隨者。誰會希望由著名的說謊者來為自己作見證呢!耶穌對牠們的領袖 撒旦說:

8:44 你們是出於你們的父魔鬼,你們循着你們父的私慾行。他從起初就是殺人的,不守真理,因他心裏沒有真理。他說謊是出於自己,因他本來是說謊者,也是說謊者之父。(約翰福音8:44)






12:11 你們吃羊羔當腰間束帶,腳上穿鞋,手中拿杖,趕緊地吃,這是耶和華的逾越節。(出埃及記 12:11 和合本)


1:13 所以要預備心意行動(原文是束上你們心中的腰),謹慎自守,專心盼望耶穌基督顯現的時候所帶來給你們的恩典。1:14 要像順命的兒女,不要效法從前蒙昧無知的時候所服從的惡慾,1:15 卻要效法那召你們的聖者,在一切所行的事上成為聖潔。1:16 因為經上記着說:「你們要聖潔,因為我是聖潔的。」(彼得前書1:13-16).1




(1) 我們因真理而得救:

1:13 你們既聽見真理的道(那叫你們得救的福音),而且信了基督;既然信他,就受了所應許的聖靈為印記。1:14 這聖靈就是我們得基業的憑據,直等到 神之產業被贖,他的榮耀得着讚美。(以弗所書1:13-14).

1:18 他按自己全權的旨意藉着真道生了我們,叫我們在他所造的萬物中,好像初熟的果子。(雅各書1:18)

1:23 你們蒙了重生,不是由於能壞的種子,乃是由於不能壞的種子,是藉着 神活而常存的話。(彼得前書 1:23)

(2) 我們透過真理成聖,並且成長至成熟:

17:17 求你用真理使他們成聖,你的道就是真理。(約翰福音17:17).

4:11 是他(神)賜的,有使徒、有先知、有傳福音的、有牧師和教師,4:12 為要裝備聖徒各盡其職,就是建立基督的身體;4:13 直等到我們眾人在信上和認識 神的兒子上同歸於一,得以成熟,達到基督量度的階段。4:14 我們就不再作小孩子,中人的詭計和欺騙的手法,被他們所教導的風浪吹蕩翻騰。4:15 惟用愛心實踐真理,凡事在元首基督裏長進。4:16 全身都靠他聯接成長,百節彼此相助。各節既各盡其職,身體就在愛中長大。(以弗所書4:11-16).

(3) 真理給我們帶來心意更新。從未得救前的無知與虛妄,到心志按神的話語和祂的道更新:

4:17 所以我說,且在主裏堅持的說,你們不要再像外邦人虛枉的生活。4:18 他們心地昏昧,與 神的生命隔開,都因自己心裏剛硬,以致一無所知。4:19 他們既然麻木,就放縱自己,貪行種種的污穢。4:20 你們學的基督,卻不是這樣。4:21 如果你們真的聽過他,在他裏面受教,學了裏面的真理,4:22 你們所學的就是脫去從前生活方式的舊人;這舊人是因私慾的迷惑漸漸變壞的;4:23 又要在靈裏將你們的心志改換一新;4:24 並且穿上新人;這新人是照着 神的形像造的──有真理的公義和聖潔。(以弗所書 4:17-24)

12:1 所以弟兄姐妹們,我以 神的憐憫激勵你們,獻身體為祭,是活的,是聖潔的,是 神所喜悅的;這是你們合理的事奉。12:2 不要與現今的世界同流,而要心意更新改造,去察驗 神的旨意,就是那善良、完全、十分可悅的旨意。(羅馬書 12:1-2)

(4) 真理是基督徒合一的基礎。 (參以弗所書4:5, 13)

(5) 真理造就和建立教會。(以弗所書4:15, 25, 29)

(6) 真理是真正敬拜神所不能或缺的:

神是靈,所以拜他的必須用靈和真理拜他。(約翰福音 4:24)

(7) 教會是神膏立去宣告和展示真理的途徑:

3:14 我指望快到你那裏去,但先將這些事寫給你。3:15 倘若我延了期,你也可以知道在 神的家中當怎樣行,因這家就是永生 神的教會,真理的柱石和根基。(提摩太前書3:14-15)

3:8 我本來比眾聖徒中最小的還小,然而他還賜我這恩典,叫我把基督那測不透的豐富傳給外邦人;3:9 又使眾人都明白,這歷代以來隱藏在創造萬物之 神裏,奧秘的計劃,3:10 就是要藉着教會使天上執政的、掌權的,現在得知 神百般的智慧。(以弗所書3:8-10)

(8) 真理是我們不可缺少的知識;然而若非神主動成就,我們無法在祂以外自己得到永恆的事,若不是神透過超自然的方法給人啟示,人無法知曉。以弗所書所說的真理包括神永恆的計劃。這計劃包括我們被揀選、得救與及屬靈的恩賜(以弗所書1:3-14),也包括撒旦和他的黨羽終極被殲滅(6:10-20),並且一切在基督裡同歸於一(以弗所書1:10)。真理也啟示了教會的奧秘是透過基督的寶血,神和以色列人與及外邦人和好(以弗所書2-3章),藉著教會使天上執政的、掌權的得知神的智慧(3:1-10)。真理給基督徒一個全新的思維和行為表現,和我們仍未信前顯著不同(4:1–6:9)。


11:33 深哉, 神豐富的智慧和知識!他的判斷何其難測,他的動向何其深奧!11:34「誰知道主的心?誰作過他的謀士呢?」11:35「誰是先給了他,使他後來償還呢?」11:36 因為萬有都是本於他,藉着他,歸於他。願榮耀歸給他,直到永遠!阿們。(羅馬書11:33-36)

2:6 然而在成熟的人中,我們也講智慧;但不是這世代的智慧,也不是這世代必要傾滅之執政者的智慧。2:7 我們講的乃是從前所隱藏的奧秘,就是 神在萬世以前預定使我們得榮耀的智慧。2:8 今世的執政者沒有一個明白這智慧,他們若明白,就不會把榮耀的主釘在十字架上了。2:9 就如經上所記:「 神為愛他的人所預備的,是眼睛未曾看見,耳朵未曾聽見,人心也未曾想到的。」2:10 神藉着聖靈向我們啟示了這些事,因為聖靈瞭解萬事,包括了 神深奧的事。2:11 除了在人裏頭的靈,誰知道人的事?同樣,除了 神的靈,也沒有誰知道 神的事。2:12 我們所領受的並不是世上的靈,乃是從 神來的靈,叫我們能知道 神白白賜給我們的一切。2:13 並且,我們講說這些事,不是用人智慧所教導的言語,乃是用聖靈所教導的言語,將屬靈的事講與屬靈的人聽。2:14 不信的人不領會神聖靈的事,反倒以為愚笨,並且不能明白,因為這些事惟有屬靈的人才能瞭解。2:15 屬靈的人能瞭解萬事,卻沒有一人能明白他。2:16「誰知道主的心而作他的顧問呢?」但我們是有基督的心了。(哥林多前書 2:6-16)

(9) 耶穌基督是真理,故此離開真理便是離開祂:

8:31 耶穌對信他的猶太人說:「你們若繼續遵守我的道,就真是我的門徒。8:32 你們必曉得真理,真理必叫你們得以自由。」(約翰福音8:31-32)

14:6 耶穌說:「我就是道路、真理、生命;若不藉着我,沒有人能到父那裏去。 (約翰福音4:6)

2:1 我願意你們知道,為了你們和老底嘉人,並一切沒有與我見過面的人,我是何等的盡心竭力。2:2 他們既已用愛心彼此連繫,我的目標是要叫他們得勉勵,豐豐足足在悟性中徹底認識 神的奧秘,就是基督,2:3 在他裏面蘊藏着一切的智慧和知識。2:4 我說這話,免得有人用似乎有理的話欺騙你們。2:5 我身子雖與你們相離,靈卻與你們同在,見你們循規蹈矩,在基督裏的信心堅定蓬勃,我就歡喜了。

2:6 你們既然接受了基督耶穌為主,就當繼續在他裏面活着;2:7 在他裏面生根建造,信心堅固,正如你們所學的,滿溢着感謝的心。2:8 你們要謹慎,不要被人用虛空的哲理,不照着基督,而是照人間的傳統和世上的小學問,把你們擄去。.…

2:16 所以不可讓人在飲食,或節期、月朔、安息日等各樣事上判斷你們。2:17 這些原是將來的事的影子,那實體卻是基督。2:18 不可讓人憑着重視謙虛和敬拜天使來判斷你們。這人拘泥在所以為見過的,隨着自己血氣的思念,無故的自高自大,2:19 不緊接於元首,靠着他與全身筋節得以相聯,而有從 神而來的長進。(歌羅西書2:1-8, 16-19) 2

(10) 真理告訴我們撒旦的詭計和欺瞞方法,並且他的暴露錯誤和欺騙手段。

2:11 免得撒但有機可乘(因我們並非不曉得他的詭計)。 (哥林多後書2:11) 3



(1) 撒旦的工作是使人無法接觸真理,或不讓真理傳給人。

4:15 那撒在路旁的:就是人聽了道,撒但立刻來,把撒在他們心裏的道奪了去。(馬可福音 4:15 15)

4:3 即使我們的福音被蒙蔽,也是蒙蔽在滅亡的人身上。4:4 此等不信之人,被這世界的神弄瞎了心眼,叫他們看不見基督榮耀福音的光。基督本是 神的像。(哥林多後書4:3-4) 4

(2) 撒旦否定真理,他常以「新真理」來取代真理的位置。

3:1 那時,蛇比耶和華 神所造的一切動物更狡猾。蛇對女人說:「 神真的有說『你們不可吃園中任何樹上的果子』嗎?」3:2 女人對蛇說:「園中樹上的果子我們可以吃,3:3 惟有園當中那棵樹上的果子, 神曾說:『你們不可吃,也不可摸,否則你們就要死。』」3:4 蛇對女人說:「你們一定不死,3:5 因為 神知道你們吃了以後,眼睛就打開,你們便如神明,知道善惡。」3:6 女人見那棵樹的果子好作食物,也吸引人的眼目,而且渴想它能使人得智慧,就摘下果子來吃了;又給她丈夫,她丈夫也吃了。 3:7 他們二人的眼睛就打開了,才知道自己是赤裸的,便拿無花果樹的葉子,編縫以蔽體。(創世記3:1-7).


(3) 撒旦企圖透過撒播錯誤的教導和教義來取代真理,以此來迷惑人。

4:1 聖靈明說,在後來的時候,必有人離棄真道,沉迷在那引誘人的邪靈,和鬼魔的教導。4:2 受了說謊之人偽善的影響;這等人的良心已經被烙了。4:3 他們禁止嫁娶,又禁戒食物,就是 神所造,叫那信而明白真道的人,感謝着領受的。4:4 凡 神所造的物,都是好的,若感謝着領受,就沒有一樣食物是可棄的,4:5 都因 神的道和人的禱告,成為聖潔了。(提摩太前書4:1-5).


7:3 丈夫當用合宜的婚姻生活待妻子,妻子待丈夫也要如此。7:4 妻子沒有權柄主張自己的身子,乃在丈夫;丈夫也沒有權柄主張自己的身子,乃在妻子。7:5 夫妻不可彼此拒絕,除非雙方同意,才可暫時分房,以便專心禱告,以後仍要同房,免得撒但趁着你們情不自禁引誘你們。(哥林多前書7:3-5)

5:14 所以我寧願年輕的寡婦嫁人,生養兒女,治理家務,不給敵人毀謗的把柄;5:15 因為已經有轉去隨從撒但的。(提摩太前5:14-15)

一對夫婦為了能更屬靈,他們決定禁戒房事。他們並非如保羅的指示作短暫的分房,而是長期性的。撒旦知道人缺乏自制力,早晚會導致不道德行為。保羅支持正當的性行為,因為這不單是美好的,讓人享受(但這必須在婚姻的框架下進行 希伯來書13:4),而且還可避免不道德行為(哥林多前書7:2-5)。


(4) 撒旦歪曲真理。他加添或刪除部份內容,或謬誤地應用以致事情變了樣。撒旦試探我們的主時(馬太福音4:1-11路加福音4:1-13),他引用聖經來達到他的目的,而不是建立敬虔的行為。撒旦透過斷章取義,企圖扭曲經文;不過主耶穌透過指出聖經更廣泛的原則來糾正他。撒旦尋求「蚊蟲濾過來」,但主耶穌卻指出「駱駝」(參馬太福音23:23-24)。撒旦的目的是扭曲聖經的教導,從而產生罪;並把神聖恩典,曲解成為藉口,甚至授權犯罪。

1:4 因為有些人溜進你們中間,他們就是自古被定罪受這刑罰的,是不敬虔的,將我們 神的恩典作為放縱情慾的藉口,並且不認我們獨一的主宰和主耶穌基督。(猶大書 1:4) 6

(5) 撒旦的工作是使人違背真理。撒旦知道叫人違背真理,好像不讓他們認識真理一樣好。

7:24「凡聽見我這些話又去行的,就好像一個聰明人把房子蓋在磐石上。7:25 雨淋,泛濫,風吹,房子屹立不倒,因為根基立在磐石上。7:26 凡聽見我這些話卻不去行的,就好像一個愚蠢人把房子蓋在沙土上。7:27 雨淋,泛濫,風吹,房子就倒塌了,並且是完全的毀壞。」(馬太福音 7:24-27)

2:4 人若說「我認識他」,卻不遵守他的誡命,便是說謊話的,真理也不住在這人心裏了。2:5 凡遵守他的道,愛 神的心在這人裏面是完全的,憑此我們知道我們是在他裏面;2:6 人若說自己住在神裏面,就該照耶穌所行的去行。(約翰壹書2:4-6) 7

(6) 撒旦激勵人的好奇心和自我(ego),以致他們拋棄神的真理,而去追求「更高」的真理。神把「分辨善惡樹」栽在伊甸園中,亞當和夏娃被禁止食用那樹的果子,其它樹上的果子他們可以隨便吃。撒旦不單引導亞當和夏娃注意這棵禁樹,並引導他們留意到那樹的果子可以給他們「知識」,我們知道這「知識」並非如撒旦所呈現的那麼好,我們現在明白為何神要禁止吃用這果子。不過,亞當和夏娃本要做的,是基於信神而服從神,而不是基於撒旦所承諾的知識。他們追求被禁的知識而導致全人類陷入困境。


4:6 弟兄姐妹們,為你們的緣故,我將這些事應用在自己和亞波羅的身上,叫你們效法我們,「不可過於聖經所記」,免得你們自高自大,看重這個,看輕那個。 (哥林多前書4:6)

6:20 提摩太啊!你要保守所託付你的。避開褻瀆的閒言,和那無稽的所謂「學問」!6:21 已經有人自稱有這學問,偏離了真道。願恩惠常與你們同在!(提摩太前書6:20-21) 8

(7) 撒旦甚至在信徒中工作,使他們離開真理和煽動他們成為虛假的。(參馬太福音24:24; 使徒行傳20: 29-30; 5:1-11)。



(1) 在整本聖經中,撒旦的欺哄手段都和傲慢和教條主義緊密相關,他以這方式提出他的謬誤。我用了很長的時間才識別出這關連,我經常見到它,而現在我已經有所警惕。我向自己詢問,為甚麼亞當和夏娃寧可相信一條蛇而不信神呢?按創世記第三章撒旦試探始祖和他們墮落的描述,我們可以看到他以傲慢無恥的態度來試探這對夫婦,他竟敢駁斥神,並告訴夏娃神所說的並不真確,他暗示神是騙子而他卻不是。



2:17 我們不像那許多人,為利販賣 神的道,而是出於真誠,出於神的差遣,在 神面前藉着基督講道。(哥林多後書 2:17)

1:6 有人偏離這些,轉向空洞的議論。1:7 他們想作律法的教師,卻不明白自己所講說的,所肯定的,所堅持的事。(提摩太前書 1:6-7)

2:1 但是從前在百姓中有假先知起來,將來在你們中間也必有假師傅,將秘密引進導致滅亡的異端,甚至連買他們的主也不承認,帶來速速的滅亡。2:2 將有許多人隨從他們邪淫的行為,便叫真道因他們的緣故被毀謗。……2:10 特別是那些放縱肉慾、輕慢權柄的。他們膽大任性,毫不畏懼毀謗那尊貴的;2:11 即使是天使,雖然力量權能更大,也不用毀謗的話在主面前告他們。2:12 但這些人好像沒有理性的畜類、憑本能的動物,生來就是為被捉拿宰殺的;他們不知道自己所毀謗的,後果是敗壞人的時候,自己必遭遇敗壞;(彼得後書 2:1-2, 10-12) 9


24:23 那時,若有人對你們說『基督在這裏』,或說『基督在那裏』,你們不要相信。24:24 因為假基督和假先知將要出現,大顯神蹟和奇事欺騙人,甚至選民也可能被騙。(馬太福音 24:23-24).

(2) 撒旦向我們的罪性和叛逆本質發出引誘,他為我們提供一些我們寧可相信的謊言而不相信真理。在羅馬書第一章,保羅論及人的罪,他說人選擇「用虛謊取代了神的真理」(新譯本)(參羅馬書1:18-25,特別是第25節)。假教師為「不敬虔」的人提供更佳藉口,和更具說服力的「謊言」來取代真理:

當他坐在審判席的時候,彼拉多的夫人打發人來說:「不要管這無辜人的事,因為我今天在夢中,為他受了許多的苦。」(馬太福音 27:19)


(3) 撒旦透過弱者的弱點捕獲他們。撒旦以那些充滿罪疚感的人為首要目標。

3:6 那竄進人家,籠絡不智婦女的,正是這等人。這些婦女擔負重罪,被各樣的私慾牽引,3:7 雖常常學習,卻永不能明白真道。(提摩太後書3:6-7)

(4) 撒旦提供吸引人肉慾的信息來增強他的效率。撒旦那糟糕的虛謊不實教導,並沒有非凡的智慧。那驅使聽者接受的原因是因為這些教導為不敬虔和自我放縱的人提供理論基礎:

2:18 他們大言不慚,說空洞的話,用肉身的情慾和邪淫的事引誘那些剛脫離妄行的人;2:19 他們應許人得以自由,自己卻作了敗壞的奴僕,因為人被誰制伏就是誰的奴僕。(彼得後書 2:18-19)

(5) 撒旦利用不同的方法吸引人的肉慾來增強他的效率。不論是撒旦提供的信息或他使用的方法,都以說服力為基礎,吸引墮落和充滿慾望的人,並不是倚靠真理的力量。讓我們看看保羅教導真理的方法和那些假師傅如「麥迪遜大道」不費氣力的推銷術之間的分別:

1:17 基督差遣我不是為了施洗,乃是為了傳福音,不是用花言巧語,免得基督的十字架成為空談。(哥林多前書1:17)

2:1 弟兄姐妹們,從前我到你們那裏去,並沒有用高言大智對你們 見證神。2:2 因為我曾定了主意,在你們中間不關心別的,只關心耶穌基督,並他被釘十字架。2:3 我在你們那裏時又軟弱,又懼怕,又甚戰兢。2:4 我說的話和講的道,不是用智慧勸服的言語,卻是引證了聖靈和大能,2:5 叫你們的信不在乎人的智慧,只在乎 神的大能。(哥林多前書2:1-5)

3:14 若人建造的工程經得起考驗,他就要得賞賜。3:15 若人的工程被燒毀了,他就要受虧損。自己可以得救,卻要像從火裏經過的一樣。3:16 豈不知你們是 神的殿, 神的靈住在你們裏頭嗎?3:17 若有人毀壞 神的殿,神必要毀滅那人。因為 神的殿是聖的,這殿就是你們。(哥林多前書3:14-17)

4:1 人應當以我們為基督的僕人,為 神奧秘事的管家。4:2 所求於管家的,是要他有忠心。(哥林多前書4:1-2)





59:1 耶和華的手並非軟弱,不能拯救,耳朵非聾,不能聽見。59:2 但你們的罪行使你們與 神疏遠;你們的罪惡使他拒絕你,不聽你們的禱告。59:3 因你們的手被血沾染,你們的指頭被罪孽沾污;你們的嘴唇說謊言,你們的舌頭出惡語。59:4 無人關心公正,無人憑誠實呈案。他們都倚靠假話,說謊言;他們所懷的是壓制,所生的是罪孽。59:5 他們菢毒蛇蛋,結蜘蛛網。人吃這蛋必死,這蛋必孵出毒蛇。59:6 他們的網不能成為衣服;不能用所做的遮蓋自己。他們的行為都有罪;他們犯了殘暴的罪行。59:7 他們一心行惡,急速流無辜人的血;他們的意念都是罪孽,他們打碎毀滅。59:8 平安的路,他們不熟悉;所行的事沒有公平。他們用詭詐的方法,凡和他們交易的都不熟悉平安。

59:9 因此,救贖離我們遠,救恩不臨到我們。我們指望光亮,卻只見黑暗;等待光明,卻行在幽暗中。59:10 我們沿牆摸索,好像瞎子;我們摸索,如同無目之人,我們晌午碰撞,如在黃昏一樣;別人強壯,我們卻像死人。59:11 我們咆哮如熊,哀鳴如鴿;指望救贖,卻是沒有;指望救恩,卻遠離我們。59:12 因你曉得我們許多叛逆的行為,我們的罪作見證告我們。是的,我們曉得自己的悖逆,非常清楚自己的罪。59:13 我們悖逆又想欺騙;轉去不跟從我們的 神。我們攪起欺壓和叛逆;心懷謊念,口裏說出。59:14 公平被推走,神性站在遠處。是的,誠實在街上碰撞,道德根本不得進入。59:15 誠實消失,想離惡的人被搶劫。那時,耶和華因看見沒有公平,甚不喜悅。

59:16 他見無人代言,無人干預,甚為驚動。就親自動手,他對公平的願望催迫著他。59:17 他以公義的意願為鎧甲(註:或作「護心鏡」),以拯救的心願為頭盔。他以報仇為衣服,以熱心為外袍。59:18 他必按人的行為施報,分發惱怒的審判給他的對頭,懲罸他的仇敵,向眾海岸施行報應。59:19 西方的人必敬重耶和華的名;東方的人也必認出他的榮美。因為他來好像急流的河水,被耶和華差派之風驅動。59:20「必有一位保護者來到錫安,到雅各族中從悖逆行為悔攺的人那裏。」這是耶和華說的。59:21 耶和華說:「至於我,我對他們的應許是這樣:從今以後,我加給你的靈,傳給你的話,必不離你的口,也不離你後裔與你後裔之後裔的口。」這是耶和華說的。(以賽亞書 59:1-21)


13:11 我們這樣行,因為曉得現今就是早該睡醒的時候,因為我們的得救比初信的時候更近了。13:12 黑夜已深,白晝將近。我們就當放下暗昧的行為,帶上光的兵器;13:13 行事為人要端正,好像行在白晝。不可荒宴醉酒,不可好色邪蕩,不可爭競嫉妒。13:14 反要披戴主耶穌基督,不要為肉體安排去惹動私慾。(羅馬書 13:11-14)

神是「真理的神」,祂不能說謊(參詩篇31:5以賽亞書65:16;提多書1:2)。祂差遣自己的兒子來到世上,一次就完成了將祂的真理傳給人(參希伯來書1:1-2; 2:1-4)。主耶穌來臨不單傳遞神的真理(參約翰福音8:40),祂就是真理,那叫人得自由的真理:

1:14 道成了肉身,住在我們中間,充充滿滿的有恩典有真理。我們見過他的榮光,正是父獨生子的榮光。1:15 約翰為他作見證,喊着說:「這就是我曾說『那在我以後來的,要比我更大的,因為在我之先,他已經存在了』的那一位。」1:16 我們都從他的豐滿領受了恩典,而且恩上加恩。1:17 律法是藉着摩西傳的,但恩典和真理是藉耶穌基督來的。1:18 從來沒有人見過 神,只有與父最親近的獨生子將 神表明出來。(約翰福音 1:14-18)

耶穌說:「我就是道路、真理、生命;若不藉着我,沒有人能到父那裏去。」 (約翰福音14:6)

……你們必曉得真理,真理必叫你們得以自由。」 (約翰福音8:32)


祂是真理,祂把「真理的聖靈」差來(約翰福音15:26; 16:13),並賜給我們聖經,那就是「真理的道」(哥林多後書6:7提摩太後書2:15雅各書1:18),因此我們能認識全部的真理;那是生命和敬虔不能或缺的(彼得後書1:3-4;另參提摩太後書3:14-17)。

穿上真理的起始點是相信主耶穌基督,因祂是真理。由這起點,我們踏上那終身的成聖天路;真理使我們成聖(約翰福音17:17, 19)。成聖是當我們脫去從前行為上的舊人,透過神的話語幫助,我們就會產生心意更新而變化(以弗所書4:17-24羅馬書12:1-2);在真理的薰陶下,基督徒放棄虛謊,用愛心說誠實話(以弗所書4:15, 25, 29);這也包括保守我們的意念,不受任何不正確的影響(腓立比書4:8),並避免各種形式的「知識」把我們擄去,轉離基督(歌羅西書第2章)。這意味著我們不再說三道四,不傳流言蜚語、不作無謂猜測、不倚靠神話和人的傳統而轉向基督和祂的話語,這代表我們要按世界的實況認清楚這個世界(箴言)。我們不單是作出表白,而要遵行真理(希伯來書5:11-14約翰壹書2:4; 約翰二書1:1-4)。那就是擁抱聖經那明確和強調的啟示;而那些純粹來自人的「真理」卻要遲疑。這是說我們要自己學習真理,而不應倚靠別人告訴我們甚麼是真理(使徒行傳17:10等;約翰壹書2:26-27)。


8:11 主耶和華說:「日子將到,我必命饑荒降在地上我不是說水和餅的短缺,而是聖啟示的終結。 (阿摩司書 8:11)



Translated by: Jenny Pao 鮑婉玲譯

1另參列王紀上18:46; 列王紀下4:29; 9:7; 約伯記40:7; 耶利米書1:17; 以賽亞書45:1.

2另參哥林多後書10:5-6; 11:3; 加拉太書1:6-9.

3另參馬太福音 4:1-11; 路加福音4:1-13; 以弗所書6:14.

4另參使徒行傳13:6-12; 比較帖撒羅尼迦後書 2:7-12.

5 我的一位朋友向我指出,撒旦撒播「獨身」和「禁止食用某些食物」的方法十分巧妙。對那些未傾向過屬靈生活的,撒旦採取不同的策略欺哄他們。在我們這個愈來愈不敬虔的文化,人們已傾向結婚不可取,而「同居」是「較佳的方法」。有些食物被禁止食用,並非因神稱那些是不潔的食物,而是為了環保或動物的權益。撒旦恨不得讓我們「按我們的方式而行」,只要最終我們的思維和行動按他而行。

6 另參羅馬書 5:18–6:14;彼得後書 2:18-19.

7另參馬可福音4:24-25;雅各書 1:21-27; 2:14-26; 約翰二書1:1-4.

8另參提摩太前書1:6-7; 6:3-5;提多書3:9;提摩太後書4:4;啟示錄2:24.

9另參彼得後書 2:18; 3:3-4; 約翰壹書 2:26-27.

Related Topics: Spiritual Life

第 29 課: 屬靈爭戰的武器 — 士兵的鞋子 (以弗所書 6:15)

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6:14 所以要站穩了,用真理當作帶子束腰,用公義當作護胸甲遮胸;6:15 用平安的福音當作鞋子穿在腳上;6:16 此外又拿着信心的盾牌,用以滅盡那惡者一切的火箭;6:17 並戴上救恩的頭盔;拿着聖靈的寶劍,就是 神的道。6:18 在聖靈裏,隨時多方禱告祈求,並要為此儆醒恆守,為眾聖徒祈求。


“Roll Freddy Roll” 是我看過最有趣的電影。蒂姆康威(Tim Conway)飾演「弗雷迪」(Freddy),這位父親為了取悅兒子,他希望名字能記錄在健力士紀錄大全。經過一連串事件,在他的努力下,他創下了逗留在滾軸溜冰鞋上最長時間的世界紀錄,這意味他不論做甚麼事情,弗雷迪都需要在滾軸溜冰鞋上進行。

趣事的序幕,從弗雷迪穿上了他的滾軸溜冰鞋來駕駛他那部大眾甲殼虫(Volkswagen beetle)開始。他的腳和油門踏板纏在一起,導致他超速駕駛。這個時候,剛巧一名第一天值班的警員駛過,要使弗雷迪靠路邊把車停下來便己很費力氣,接著警員要求弗雷迪下車,並且堅持要他「靠在車上」給他搜查。不過,弗雷迪無法在穿上滾軸溜冰鞋的情況下靠在車上,他和那警員都掉在地上。過了一段很短的時間,弗雷迪參加朋友的喪禮,他是其中一位扶靈的至親好友,把棺材送上柩車要走上好些路,途中,弗雷迪失足,他拼命地抱住棺材,並造成很大的騷動。


NET中文譯本的翻譯: 「所以要站穩了,用真理當作帶子束腰,用公義當作護胸甲遮胸;用平安福音當作鞋子穿在腳上。」(以弗所書 6:14-15)。讓我們傾聽這些話,因為他們是關於全副裝備,這裝備能確保我們得勝;若沒有它,我們無法在撒旦的詭計下站穩。






20:1 你出去與仇敵爭戰的時候,看見馬匹、車輛,並有比你多的人民,不要怕他們,因為領你出埃及地的耶和華你 神與你同在。20:2 你們將要上陣的時候,祭司要到百姓面前宣告說:20:3「以色列人哪,你們當聽:你們今日將要與仇敵爭戰,不要膽怯,不要懼怕戰兢,也不要因他們驚恐,20:4 因為耶和華你們的 神與你們同去,要為你們與仇敵爭戰,拯救你們。」(申命記20:1-4) 1


7:9 當那夜,耶和華吩咐基甸說:「起來,下到米甸營裏去,因我已將他們交在你手中。7:10 倘若你怕下去,就帶你的僕人普拉下到那營裏去。7:11 你必聽見他們所說的,然後你就有膽量下去攻營。」於是,基甸帶着僕人普拉下到營旁。7:12 米甸人、亞瑪力人和一切東方人都布散在平原,如同蝗蟲那樣多。他們的駱駝無數,多如海邊的沙。7:13 基甸到了,就聽見一人將夢告訴同伴說:「我做了一夢,夢見一個大麥餅滾入米甸營中,到了帳幕,將帳幕撞倒,帳幕就翻轉傾覆了。」7:14 那同伴說:「這不是別的,乃是以色列人約阿施的兒子基甸的刀。 神已將米甸和全軍都交在他的手中。」基甸大敗仇敵 7:15 基甸聽見這夢和夢的講解,就敬拜 神,回到以色列營中說:「起來吧!耶和華已將米甸的軍隊交在你們手中了。」(士師記7:9-15) 2


28:63 先前耶和華怎樣喜悅善待你們,使你們眾多,也要照樣喜悅毀滅你們,使你們滅亡,並且你們從所要進去得的地上必被拔除。28:64 耶和華必使你們分散在萬民中,從地這邊到地那邊,你必在那裏事奉你和你列祖素不認識木頭石頭的神。28:65 在那些國中,你必不得安逸,也不得落腳之地,耶和華卻使你在那裏心中跳動,眼目失明,精神消耗。28:66 你的性命必懸懸無定,你晝夜恐懼,自料性命難保。28:67 你因心裏所恐懼的,眼中所看見的,早晨必說:『巴不得到晚上才好!』晚上必說:『巴不得到早晨才好!』(申命記 28:63-67)


耶和華說:「惡人必不得平安!」 (以賽亞書48:22和合本; 另參57:21)

12:12 滅命的軍隊都前進,來到曠野中的丘陵。因耶和華要用他們為刀,從地這邊直到地那邊盡行殺滅。 (耶利米書12:12; 另參7-13節)

30:5 不錯,這是祂所說的:「你聽到惶恐和懼怕的哭號;平安無處可見。 (耶利米書30:5)


『他們草率地醫治我子民的損傷,說:「平安了!平安了!」其實沒有平安。』(耶利米書 6:14 新譯本) .3



3:15 我又要叫你和女人彼此為仇,你的後裔和女人的後裔也彼此為仇。女人的後裔要擊打你的頭,你要擊打她後裔的腳跟。」(創世記 3:15).



14:18 又有撒冷王麥基洗德,帶著餅和酒,出來迎接。(他是至高 神的祭司。)14:19 他為亞伯蘭祝福,說:「願創造天地的主,至高的 神,賜福與亞伯蘭。14:20 至高的 神把敵人交在你手裡,是配當稱頌的。」(創世記 14:18-20)

這位撒冷王麥基洗德是至高神的祭司,他在亞伯拉罕擊敗諸王回來的時候給他祝福;亞伯拉罕把戰利品的十分之一獻給他。他的名字翻譯出來,頭一個意思就是「公義的王」;其次是「撒冷王」,就是「平安的王」的意思。他沒有父親,沒有母親,沒有族譜,也沒有生死的記錄,而是與神的兒子相似,永遠作祭司。(希伯來書7:1-3 新譯本)



9:4 因為他們所負的重軛,打肩頭的杖,欺壓他們人的短棍,你都已經折斷,好像在米甸的日子一樣。9:5 戰士每一雙震地的戰靴,滾在血中的戰袍,都必當作柴燒。9:6 因有一嬰孩為我們而生,有一子賜給我們。政權必擔在他的肩頭上。他名稱為「奇妙的策士」、「全能的 神」、「永在的父」、「和平的君」!(以賽亞書 9:4-6)


53:4 但他擔當我們的病患,背負我們的痛苦;我們卻以為他受責罰,被 神因他所行的擊打苦待了。53:5 哪知他為我們的悖逆受害;為我們的罪孽壓傷。因他受的刑罰,我們得平安;因他受的創傷,我們得醫治。53:6 我們都如羊走迷;各人偏離己路,但耶和華使我們眾人的罪孽都歸在他身上。(以賽亞書53:4-6)


1:10 論到這救恩,那預告你們要得恩典的眾先知,早已詳細的尋求考察;1:11 他們藉着心裏基督的靈引導,預先探討基督受苦難、後來得榮耀,要應驗在誰的身上,並怎樣的時候應驗。(彼得前書1:10-11)




1:76 孩子啊,你要稱為至高者的先知;因為你要行在主的前面,預備他的道路,1:77 叫他的百姓,藉罪蒙赦免,得知救恩。1:78 因我們 神的溫柔憐憫,叫清晨的日光從高天臨到我們,1:79 要照亮坐在黑暗中死蔭裏的人,把我們的腳引到平安的路上。」(路加福音1:76-79)


1:14 歡喜快樂必臨到你,有許多人因他出世,也必喜樂。 (路加福音1:14).


2:25 在耶路撒冷有一個人名叫西面,又公義又虔誠的人,素常盼望以色列得蒙救贖,聖靈又在他身上。2:26 他得了聖靈的啟示,知道自己未死以前,必看見主所立的基督。2:27 他受了聖靈的指引,進入殿院,當耶穌的父母抱着孩子進來,要照律法的規矩辦事,2:28 西面就用手接過他來,稱頌 神說:2:29「全權的主啊,如今可以照你的話,釋放僕人安然離世了。2:30 因為我的眼睛已經看見你的救恩,2:31 就是你在萬民面前所預備的:2:32 光,是外邦人的啟示,又是你民以色列的榮耀。」(路加福音2:25-32)


5:32 耶穌周圍觀看,要找出作這事的人。5:33 那女人知道在自己身上所發生的事,就恐懼戰兢的來俯伏在耶穌跟前,將實情全告訴他。5:34 耶穌對他說:「女兒,你的信救了你,平平安安的回去吧!你的病痊癒了。」(馬可福音 5:32-34)


14:27「我留下平安給你們,我將我的平安賜給你們;我所賜的,不像世人所賜的。你們不要心裏憂傷,也不要害怕。14:28 你們聽見我對你們說過:『我要去,還要到你們這裏來。』你們若愛我,就要因我到父那裏去而喜樂,因為父是比我大的。14:29 現在事情還沒有實現,我預先告訴你們,到事情實現的時候,你們就可以信。14:30 我沒有時間和你們多說話,因為這世界的王將到。他沒有能力勝過我,14:31 但為要叫世人知道我愛父,父怎樣吩咐我,我就怎樣行。起來,我們走吧。」 (約翰福音14:27-31)

16:32 看哪!時候將到,現在就是了,你們將要分散,各自歸家,只留下我獨自一人;然而我不是獨自一人,因為有父與我同在。16:33 我將這些事告訴你們,是要叫你們在我裏面有平安。在世上你們有苦難;但你們可以放心,我已經勝了世界。」(約翰福音16:32-33)


20:19 當日(就是七日的第一日)晚上,門徒聚集在一起,因怕猶太人的領袖,把門都鎖上了。耶穌來站在他們當中,對他們說:「願你們平安!」20:20 說了這話,就把手和肋旁給他們看。門徒看見主,就喜樂了。20:21 耶穌又對他們說:「願你們平安!父怎樣差遣了我,我也照樣差遣你們。」20:22 說了這話,就向他們吹一口氣,說:「你們受聖靈。20:23 你們赦免誰的罪,誰的罪就赦免了;你們留下誰的罪,誰的罪就留下了。」(約翰福音 20:19-23) 4


10:34 彼得就開口說:「我真看出 神是不偏待人,10:35 原來各國中,那敬畏主行義的人,都為主所悅納。10:36 神藉着耶穌基督(他是萬有的主)傳平安的福音,將這信息賜給以色列人。10:37 這話在約翰宣傳洗禮以後,從加利利起,傳遍了猶太;10:38 神怎樣以聖靈和能力膏拿撒勒人耶穌,這都是你們知道的。他周遊四方行善事,醫好凡被魔鬼壓制的人,因為 神與他同在。(使徒行傳 10:34-38)


3:10 因為經上說:「人若愛生命,願享美福,須要禁止舌頭不出惡言,嘴唇不說詭詐的話。3:11 也要離惡行善,尋求和睦,一心追趕。3:12 因為主的眼看顧義人,主的耳聽他們的祈禱;惟有行惡的人,主向他們變臉。」 (彼得前書3:10-12)

你們彼此要用愛親嘴問安。願平安歸與你們凡在基督裏的人。 (彼得前書 5:14)


3:14 親愛的弟兄啊!你們既等候這些事,就當努力,使自己沒有玷污,無可指摘,安然見主。3:15 以我主的忍耐為救贖,就如我們所親愛的弟兄保羅,照着所賜給他的智慧,寫信給你們;3:16 在他一切的信上,也都是講論這些事。信中有些難明白的,那無知、不堅定的人曲解了,如曲解別的經文一樣,就導致自己的沉淪。3:17 親愛的弟兄啊!你們既然預先受了警惕,就當防備,恐怕被惡人的錯謬誘惑,就從自己的堅固上墜落。3:18 你們卻要在我們主和救主耶穌基督的恩典和知識上有長進。願榮耀歸給他,從今直到永遠!阿們。(彼得後書3:14-18) 5



1:3 願恩惠、平安,從 神我們的父,並主耶穌基督,歸與你們!(哥林多前書1:3)

6:23 願平安、愛、信,從父 神和主耶穌基督,歸與弟兄姐妹們。 (以弗所書6:23)


2:4 還是你藐視他豐富的恩慈、寬容和忍耐,而不曉得他的恩慈是領你悔改呢?2:5你竟任着你頑梗不悔改的心,為自己積蓄忿怒,直到 神震怒的日子,顯他公義的審判。2:6 他必照各人的行為報應各人:2:7 凡恆心作善工,尋求榮耀、尊貴和不能朽壞的,就賞以永生;2:8 但是放縱私慾,不順從真理,反順從不義的,就報以烈怒。2:9 將有患難和困苦加給一切作惡的人,先是猶太人,後是希臘人;2:10 卻將榮耀、尊貴和平安加給一切有善行的人,先是猶太人,後是希臘人。(羅馬書2:4-10)


5:1我們既因信稱義,就藉着我們的主耶穌基督得與 神相和。5:2 我們又藉着他,因信得進入現在所站的這恩典中,並且歡歡喜喜盼望 神的榮耀。(羅馬書5:1-2)


8:5 因為以肉體而活的人有肉體的想法;以聖靈而活的人有聖靈的想法。8:6 有肉體想法的就是死,有聖靈想法的乃是生命和平安,8:7 因為有肉體想法的就是與 神為敵,原因是不服從 神的律法,也無力服從。8:8 而且在肉體裏的人不能得 神的喜歡。(羅馬書8:5-8) 6


14:16 不可叫你看為善的被人看為惡,14:17 因為 神的國,不在乎吃喝,只在乎公義、和平,並聖靈中的喜樂。14:18 這樣服事基督的,就為 神所喜悅,又為人所稱許。14:19 所以我們務要追求和睦的事,彼此建立。(羅馬書 14:16-19)

倘若那不信的人要離婚,就由他吧。無論是弟兄或是姐妹遇着這樣的事,都不必受約束。 神召我們原是要我們和睦。(哥林多前書7:15)

14:33 因為 神不是叫人混亂,乃是叫人安靜。在聖徒的眾教會裏,(哥林多前書14:33)

13:11 最後,願弟兄姐妹們都喜樂,改正,要受勉勵,要同心合意,要彼此和睦。如此,仁愛、和平的 神必常與你們同在。(哥林多後書13:11)

3:15又要叫基督的平安在你們心裏作主(你們蒙召,歸為一體,進入這平安),且要常存感謝的心。(歌羅西書 3:15)



4:6 應當一無掛慮,凡事只要藉着禱告、祈求,和感謝,將你們所要的告訴 神。4:7 神所賜超人理解的平安,必在基督耶穌裏,保守你們的心懷意念。4:8 最後,弟兄姐妹們,凡是真實的、可敬的、公義的、純潔的、可愛的、值得表揚的、上好的,或是可稱讚的,這些事你們都要思念。4:9 你們在我身上所學習的、所領受的、所聽見的、所看見的,這些事你們都要去行。平安的 神就必與你們同在。(腓立比書4:6-9)

3:16 願賜平安的主,隨時隨事親自給你們平安。願主常與你們眾人同在。 (帖撒羅尼迦後書3:16)


5:3 人正說「平安穩妥」的時候,毀滅忽然臨到他們,如同產難臨到一個懷胎的婦人一樣,他們絕不能逃脫。(帖撒羅尼迦前書5:3)



1:2 願恩惠、平安,從 神我們的父,和主耶穌基督歸與你們! (以弗所書1:2)

6:23 願平安、愛、信,從父 神和主耶穌基督,歸與弟兄姐妹們。(以弗所書6:23)







2:13但你們從前遠離 神的人,如今卻在基督耶穌裏,已經被他的血帶近了。(以弗所書 2:13)


2:13但你們從前遠離 神的人,如今卻在基督耶穌裏,已經被他的血帶近了。2:14 他是我們的和睦,將兩下合而為一,拆毀了中間隔斷的牆,彼此的寃仇,2:15 就是當他在肉體中廢掉那記在律法上的規條的時候。又將兩下藉着自己造成一個新人,如此便成就了和睦2:16 他既在十字架上為這寃仇受害,便藉這十字架使兩下歸為一體,與 神和好了;2:17他並且來傳和平給你們遠處的人,也傳給那近處的人,2:18 以致我們兩下藉着聖靈進到父面前。2:19 這樣,你們不再作外人和客旅,而是與聖徒同國,是 神家裏的人了;2:20 因為你們已被建造在使徒和先知的根基上,有基督耶穌自己作為房角石352:21 全屋靠他聯繫作準則,漸漸長成為主的聖殿;2:22 你們也靠他同被建造,成為 神藉着聖靈居住的所在。(以弗所書 2:13-22, 重點在屬我的和矇).





3:8 我本來比眾聖徒中最小的還小,然而他還賜我這恩典,叫我把基督那測不透的豐富傳給外邦人;3:9 又使眾人都明白,這歷代以來隱藏在創造萬物之 神裏,奧秘的計劃423:10 就是要藉着教會使天上執政的、掌權的,現在得知 神百般的43智慧。3:11 這是照 神從萬世以前,在我們主基督耶穌裏所成就的永恆旨意。3:12我們因着耶穌的信實,就在他裏面放膽無懼,篤信不疑的來到 神面前。3:13 所以我求你們,不要因我為你們所受的患難喪膽,這原是你們的榮耀。(以弗所書 3:8-13)




4:8 所以經上說:「他升上高天的時候,囚禁了仇敵,將恩賜給人。514:9 既說升上,豈不是先降在地下52嗎?4:10 那降下的,也就是遠升諸天之上為要充滿萬有的。(以弗所書 4:8-10)







20:5 官長也要對百姓宣告說:『誰建造房屋,尚未奉獻?他可以回家去,恐怕他陣亡,別人去奉獻。20:6 誰種葡萄園,尚未用所結的果子,他可以回家去,恐怕他陣亡,別人去用。20:7 誰聘定了妻,尚未迎娶,他可以回家去,恐怕他陣亡,別人去娶。」20:8 官長又要對百姓宣告說:「誰懼怕膽怯,他可以回家去,恐怕他弟兄的心消化,和他一樣。」(申命記20:5-8)



5:6 你們若謙卑在 神大能的手下,到了時候他必叫你們升高。5:7 謙卑就是將一切的憂慮卸給 神,因為他顧念你們。5:8 務要謹守、儆醒。你們的仇敵魔鬼,如同吼叫的獅子,遍地游行,尋找可吞吃的人。5:9 你們要抵擋他,信心堅定,因為知道你們在世上的弟兄姐妹,也在忍受同樣的苦難。5:10 這樣,那賜一切恩典、曾在基督裏召你們,得享他永遠榮耀的 神,等你們暫受苦難之後,必要親自復興、確認、堅固,和建立你們。(彼得前書5:6-10)











4:4 你們要在主裏常常喜樂。我再說,你們要喜樂!4:5 讓眾人見到你們的溫柔。主已經近了!4:6 應當一無掛慮,凡事只要藉着禱告、祈求,和感謝,將你們所要的告訴 神。4:7 神所賜超人理解的平安,必在基督耶穌裏,保守你們的心懷意念。4:8 最後,弟兄姐妹們,凡是真實的、可敬的、公義的、純潔的、可愛的、值得表揚的、上好的,或是可稱讚的,這些事你們都要思念。4:9 你們在我身上所學習的、所領受的、所聽見的、所看見的,這些事你們都要去行。平安的 神就必與你們同在。(腓立比書 4:4-9)



11:28 凡勞苦擔重擔的人,可以到我這裏來,我就使你們得安息。11:29 你們當負我的軛,學習我心裏的柔和謙卑,這樣,你們的心就必得享安息。 (馬太福音 11:28-29).



16:20 平安的 神快要將撒但踐踏在你們腳下。願我主耶穌的恩常和你們同在。(羅馬書 16:20)

6:24 願耶和華賜福給你,保護你。6:25 願耶和華使他的臉光照你,賜恩給你。(民數記 6:24-26)

6:23 願平安、愛、信,從父 神和主耶穌基督,歸與弟兄姐妹們。 (以弗所書 6:23)



Translated by: Jenny Pao 鮑婉玲譯



3 另參耶利米書 8:11; 以西結書 13:10, 16

4另參路加福音 24:36-40.


6 另參加拉太書5:22.

Related Topics: Spiritual Life

第 26 屬靈爭戰 (以弗所書6:10-20)

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6:10 最後,你們要在主裏堅強,並在他的大能大力裏得力。6:11 要穿戴 神的全副軍裝,就能抵擋魔鬼的詭計。6:12 因我們並不是與屬血肉的爭戰,乃是與那些空中執政的、掌權的、管轄這幽暗世界的,以及天空屬靈氣的惡勢力爭戰。6:13 所以要拿起 神的全副軍裝,好在兇惡的日子抵擋仇敵,並且完成了一切,還能站立。

6:14 所以要站穩了,用真理當作帶子束腰,用公義當作護胸甲遮胸;6:15 用平安的福音當作鞋子穿在腳上;6:16 此外又拿着信心的盾牌,用以滅盡那惡者一切的火箭;6:17 並戴上救恩的頭盔;拿着聖靈的寶劍,就是 神的道。6:18 在聖靈裏,隨時多方禱告祈求,並要為此儆醒恆守,為眾聖徒祈求。6:19 也為我祈求,當我開口,賜我有信息,能以自信,講明福音的奧秘;6:20 我為這福音的奧秘,作了帶鎖鍊的使者。並祈求我照着所當說的放膽講論









14:12 明亮之星,早晨之子啊!你已從天墜落!你這攻敗列國的,你已被砍倒在地上!14:13 你曾對自己說:「我要升到天上!我要設立我的寶座在 艾(El)眾星以上;我要坐在聚會的山上,在撒分(Zaphon)的遠坡。14:14 我要升到高雲之上;我要與至上者同等。」(以賽亞書14:12-14)

28:12「人子啊,你為推羅王作哀歌,對他們說:『主耶和華如此說:「『你是完美的典範,智慧充足,全然美麗。28:13 你曾在伊甸 神的園中,佩戴各樣寶石,就是紅寶石、紅璧璽、金鋼石、水蒼玉、紅瑪瑙、碧玉、藍寶石、綠寶石和紅玉,寶石座都是金子造的,都是在你受造之日預備齊全的。28:14 你是那受膏護衛的基路伯,我將你安置在 神的聖山上,你在發光如火的寶石中間往來。28:15 你從受造之日所行的都完全,直到在你裏面發現了罪。(以西結書28:12-15)


當撒旦叛逆神的時候,其他受造物也加入他的行列敵擋神和祂的旨意。因此,在創世紀第三章中,撒旦 第一次出現時,他化身為在神和亞當夏娃管治下的另一受造物,以另一身份接觸亞當和夏娃。他的誘惑被聽從了,而神的話卻被違背,所引致的後果不單是亞當和夏娃的墮落,而且他們的後裔也落在同樣的地步。



列王紀下第6,亞蘭王要攻打以色列,神將亞蘭王的計劃預先告知先知以利沙;以利沙則轉告以色列王,因此亞蘭的攻擊都無功而回。. 當亞蘭王得悉是以利沙破壞他的計劃時,他派軍隊去捉拿以利沙。一個早上,亞蘭的軍隊圍困以利沙所住的城鎮多坍。當以利沙的僕人早上起來打水時,看到了圍困城池的亞蘭軍隊,這驚懼的僕人衝往他的主人,並告訴他所看見的。


6:15 先知的僕人清早起來, 他出去。看見車馬軍兵圍困了城。僕人就對先知說:「不好了!我主啊,我們怎麼辨?」6:16 先知說:「不要怕!我們這邊的比他們那邊的多。」6:17以利沙禱告說:「耶和華啊,開這少年人的眼睛,讓他看見。」耶和華開僕人的眼目,他就看見滿山有火車火馬圍繞以利沙。6:18 敵人接近以利沙,以利沙禱告耶和華說:「請以眼瞎打擊這些。」耶和華就照以利沙的請求,使他們的眼瞎。6:19 以利沙就對他們說:「這不是正確的道路和城市,你們跟我走,我必領你們到要找的人那裏。」於是領他們到了撒馬利亞。(列王紀下6:15-19)




3:24 然後,尼布甲尼撒王吃了一驚,急忙起身,對謀士說:「我們捆起來扔在火裏的不是三個人嗎?」他們回答王說:「王啊,是。」3:25 王說:「但我見有四個人,並沒有捆綁,在火中行走!沒有受傷!那第四個的相貌好像神明。」(但以理書3:24-25)

10:10 忽然,有一手觸碰我,使我能用膝和手掌支持微起。10:11 他對我說:「大蒙眷愛的但以理啊,要明白我將與你所說的話。站起來吧,因為我現在奉差遣來到你這裏。」他對我說這話的時候,我便戰戰兢兢地站起來。10:12 他就說:「但以理啊,不要懼怕!因為從你第一日專心求明白,又在你 神面前謙卑自己,你的言語已蒙垂聽。我是來回應你的言語。10:13 但波斯國的君攔阻了我二十一日。忽然有大君中的一位米迦勒來幫助我,因我停留在波斯諸王那裏。……10:20 他就說:「你知道我為何來見你嗎?現在我快要回去與波斯的君爭戰。我去後,希臘的君必來。10:21 但我先要將那錄在一本真確書上的事告訴你。(除了你們的大君米迦勒之外,沒有幫助我抵擋這兩君的。」(但以理書10:10-13, 20-21)






8:28 耶穌到了對岸,來到加大拉人的地方,有兩個被鬼附的人從墳塋裏出來迎着他。他們極其兇惡,所以沒有人能從那條路經過。8:29 他們喊着說:「 神的兒子,我們與你沒有相干!時候還沒有到,你就來叫我們受苦嗎?」(馬太福音8:28-29)

5:6 當他遠遠的看見耶穌,就跑到他面前拜他,5:7 又大聲呼叫說:「至高 神的兒子耶穌,我與你沒有相干!我指着 神懇求你,不要叫我受苦!」5:8(因耶穌曾對他說過:「污靈,從這人身上出來!」)5:9 耶穌問他說:「你名叫甚麼?」他回答說:「我名叫兵團,因為我們多的緣故。」5:10 他再三的求耶穌不要叫他們離開那地方。(馬可福音5:6-10)

8:30 耶穌問他說:「你名叫甚麼?」他說:「兵團。」因為附着他的鬼很多。8:31 鬼就央求耶穌,不要吩咐他們到無底坑裏去。(路加福音8:30-31)



從馬太福音我們知道那將成立的教會,會受到撒旦的攻擊(馬太福音16:23)。而路加告訴我們撒旦厚顏地要求主「把彼得如篩麥子般篩掉」(路加福音22:31)。撒旦進入了猶大,透過他出賣主,把主交給那些捉拿祂的人(約翰福音13:27)。撒旦這「世界的王」(約翰福音12:31; 14:30; 16:11),盡管他費盡力氣,他將會得到相反的效果,他將被各各他的十字架打敗。




11:13 那等人是假使徒,行事詭詐,裝作基督使徒的模樣。11:14 這也不足為怪,因為連撒但也裝作光的天使。11:15 所以他的差役,若裝作仁義的差役,也不算希奇。他們的結局,必然照着他們的行為。(哥林多後書11:13-15)



4:6 但他賜更大的恩典,所以經上說:「 神阻擋驕傲的人,賜恩給謙卑的人。」4:7 故此,你們要順服 神,抵擋魔鬼,魔鬼就必離開你們逃跑了。(雅各書4:6-7)


5:8 務要謹守、儆醒。你們的仇敵魔鬼,如同吼叫的獅子,遍地游行,尋找可吞吃的人。5:9 你們要抵擋他,信心堅定,因為知道你們在世上的弟兄姐妹,也在忍受同樣的苦難。(彼得前書5:8-9)

記載在啟示錄第2-3章給教會的七封信,主耶穌經常提及撒旦是教會裡誘惑和試探的來源(參啟示錄2:9, 13, 24; 3:9)。啟示錄的其餘部份描述與撒旦的最後爭戰和他終極被擊敗(特別參看第12章和第20章)。


11:10 因此,為天使的緣故,女人應當在頭上有服權柄的記號。(哥林多前書11:10)

3:8 我本來比眾聖徒中最小的還小,然而他還賜我這恩典,叫我把基督那測不透的豐富傳給外邦人;3:9 又使眾人都明白,這歷代以來隱藏在創造萬物之 神裏,奧秘的計劃,3:10 就是要藉着教會使天上執政的、掌權的,現在得知 神百般的智慧。(以弗所書3:8-10)










3:8 我本來比眾聖徒中最小的還小,然而他還賜我這恩典,叫我把基督那測不透的豐富傳給外邦人;3:9 又使眾人都明白,這歷代以來隱藏在創造萬物之 神裏,奧秘的計劃,3:10 就是要藉着教會使天上執政的、掌權的,現在得知 神百般的智慧。3:11 這是照 神從萬世以前,在我們主基督耶穌裏所成就的永恆旨意。3:12我們因着耶穌的信實,就在他裏面放膽無懼,篤信不疑的來到 神面前。(以弗所書3:8-12)











6:10 最後,你們要在主裏堅強,並在他的大能大力裏得力。6:11 要穿戴 神的全副軍裝,就能抵擋魔鬼的詭計。6:12 因我們並不是與屬血肉的爭戰,乃是與那些空中執政的、掌權的、管轄這幽暗世界的,以及天空屬靈氣的惡勢力爭戰。6:13 所以要拿起 神的全副軍裝,好在兇惡的日子抵擋仇敵,並且完成了一切,還能站立。

(1) 信基督為救主可以被理解為透過基督進入屬天的祝福(以弗所書1:3同時亦開始了與撒旦和他的黨羽的大搏鬥。讓那些憑著信在祝福裡的人,注意到我們是因信基督而進入這場戰爭,我們必須倚靠基督的力量作戰。

(2) 教會也在這場屬靈爭戰中,敵人是撒旦和一群看不見的天使與及屬天的敵人,他們的能力遠遠超過我們。我們只能看到極小部份的敵人,我們雖然看不到我們的敵人,但他們是真確地存在的,他們敵對我們的行動也是真確的。那些屬天的敵人以不同的形態出現,保羅使用了不同的名詞來描述:「空中執政的」、「空中掌權的」、「管轄這幽暗世界的」和「天空屬靈氣的惡勢力」(第12節)。我疑惑我們是否有能力全面掌握那眾多不同形式敵對我們的力量。我只能單單的給你提醒,天使看來有不同的等級,而啟示錄有關天堂的描述,當中的生物,恐怕在我們來到神面前以先,是無法明白的。(啟示錄5:6, 8, 11


2:9 既是這樣,主知道如何搭救敬虔的人脫離審判,把不義的人留至審判之日的刑罰,2:10 特別是那些放縱肉慾、輕慢權柄的。他們膽大任性,毫不畏懼毀謗那尊貴的;2:11 即使是天使,雖然力量權能更大,也不用毀謗的話在主面前告他們。2:12 但這些人好像沒有理性的畜類、憑本能的動物,生來就是為被捉拿宰殺的;他們不知道自己所毀謗的,後果是敗壞人的時候,自己必遭遇敗壞;(彼得後書2:9-12)

1:8 同樣,這些作夢的人,污穢身體,拒絕權柄,毀謗那尊貴的。1:9 連天使長米迦勒為摩西的屍首與魔鬼爭辯的時候,尚且不敢用毀謗的話罪責他,只說:「主責備你吧!」1:10 但這些人不知道他們所毀謗的,他們像無理性的畜類一樣,在按本能知道的事上滅亡。(猶大書1: 8-10


(3) 保羅在這段經文的重點,並非撒旦敵擋神和人的每一個環節,而是撒旦與聖徒的戰爭。撒旦的戰略是多方面的,他阻攔未信的人認識真理,他使鬼附上人身。但在以弗所書第6章,保羅的關注點是撒旦與教會的戰爭與及神賜予基督徒的防禦裝備。

(4) 在屬靈爭戰中,撒旦使用各種不同的策略攻擊和打敗基督徒。保羅所談論的,並非魔鬼的某一個策略,而是多個策略。按記載在馬太福音第4章和路加福音第4章撒旦試探耶穌的經文,撒旦暫時放棄他的誘惑,但路加清楚表明撒旦只是暫時放棄,當他重整棋鼓時,他又捲土重來:「魔鬼用盡了各樣的試探,就離開耶穌,等待好時機。」(路加福音4:13)撒旦不單止使用了很多不同的方法來試探主,他並且定意只要有機會,就不停地試探祂。撒旦是一個機會主義者,他並且有無窮的「方案」。

(5) 現在撒旦對教會並非進行正面的攻擊,而是透過陰謀詭計、欺騙和弄虛作假的顛覆性攻擊。在加大拉,當鬼遇到耶穌時感到錯愕,他們預期耶穌在最後審判時才來(馬太福音8:28-29)。撒旦現時的策略(直至最後爭戰)是使用顛覆性的方法。他使用欺詐的手段和陰謀詭計來絆倒基督徒。這是一場使用狙擊手和陷阱的游擊戰,並非正面的攻擊。

(6) 「邪惡的世代」將會來臨,那時屬靈爭戰會白熱化,信徒面對的危險也隨之而增加。世代邪惡是真確的:「你們要謹慎生活,不要像愚昧人,當像智慧人;要珍惜時機,因為現今的世代邪惡。」(以弗所書5:15-16)但保羅並非泛指整個邪惡世代,而是指一個邪惡的日子,據我理解是撒旦進行激烈的攻擊導致主再來,同時是撒旦和他的黨羽的終極被毀滅(參帖撒羅尼迦後書2:1-12啟示錄12和20章)。基督徒武士的特徵是警惕,故此他並沒有因為沒有防衛而被撒旦的詭計所俘虜,並且在終極的審判站立得穩。

(7) 基督徒所使用的武器是神籍基督所賜予。那是祂為屬祂的在邪惡的日子帶來救恩;穿上神所賜的全副軍裝,也就是披戴基督。

11:1 從耶西的墩必發一條,嫩芽必從他的根而出。11:2 耶和華的靈必住在他身上──是使他有超凡智慧的靈、能執行計劃的靈、絕對效忠耶和華的靈。11:3 他必以順從耶和華為樂,行審判不憑眼見,斷是非也不憑耳聞。11:4 他必以公平對待貧窮人,為世上的卑下人作正確的決定。他必以口中的杖擊打全地,下令處決邪惡的人。11:5 公平有如他的腰帶,信德如同脅下的帶子。(以賽亞書11:1-5)

59:16 他見無人代言,無人干預,甚為驚動。就親自動手,他對公平的願望催迫著他。59:17 他以公義的意願為鎧甲(註:或作「護心鏡」),以拯救的心願為頭盔。他以報仇為衣服,以熱心為外袍。59:18 他必按人的行為施報,分發惱怒的審判給他的對頭,懲罸他的仇敵,向眾海岸施行報應。59:19 西方的人必敬重耶和華的名;東方的人也必認出他的榮美。因為他來好像急流的河水,被耶和華差派之風驅動。59:20「必有一位保護者來到錫安,到雅各族中從悖逆行為悔攺的人那裏。」這是耶和華說的。(以賽亞書59:16-20)


13:11 我們這樣行,因為曉得現今就是早該睡醒的時候,因為我們的得救比初信的時候更近了。13:12 黑夜已深,白晝將近。我們就當放下暗昧的行為,帶上光的兵器;13:13 行事為人要端正,好像行在白晝。不可荒宴醉酒,不可好色邪蕩,不可爭競嫉妒。13:14 反要披戴主耶穌基督,不要為肉體安排去惹動私慾。(羅馬書13:11-14)


(8) 保羅指示穿上神所賜的全軍裝是一個命令。在第二次世界大戰時,我的父親和其他人收到一封信。這封信的的開端是這樣的:「美國總統向你們問安。」,相信你已經猜到這是一封徵召入伍的信,總統發出的並不是一個邀請,而是一個命令。沒有人膽敢把這封信置諸不理,因為這樣做會帶來嚴重的後果。


(9) 只有當我們穿上神所賜的全副軍裝時,才能肯定得到抵擋撒旦攻擊的足夠保護。撒旦的攻擊層出不窮,只要他認為有機可乘便會發動攻擊。故此,我們必須穿上全套軍裝,而不是按我們的意思隨意挑選,否則我們便暴露於被攻擊的危險。


(10) 我們的責任並不是攻擊撒旦,或把他打敗;而是被他攻擊時能站立得穩。我們的工作是防禦而非攻擊。那些向撒旦發動攻擊的,並不瞭解撒旦的能力,也不明白神的計劃。打敗撒旦的是基督,並不是我們。我們的責任是抵擋撒旦而不是剷除他。我曾聽見有基督徒說要「捆綁撒旦」,也有基督徒唱詩歌的內容要把「撒旦趕出城外」;然而聖經並沒有提及這樣的爭戰,聖經只說當我們面對撒旦的攻擊時,要站立得穩。


12:10 之後,我聽見天上有大聲音說:「我 神的救恩、能力、國度,並他基督治理的權柄,現在都來到了,因為那在我們 神面前晝夜控告我們弟兄的已經被摔下去了。12:11 但是弟兄勝過他,是靠羔羊的血和自己的見證;他們雖至於死,也不愛惜性命。(啟示錄12:10-11)

20:9 他們上來遍滿了地面的平原,圍住聖徒的營與蒙愛的城,但有火從天降下消滅了他們。20:10 那迷惑他們的魔鬼就被扔在硫磺的火湖裏,就是獸和假先知所在的地方。他們必晝夜受刑,直到永永遠遠。(啟示錄20:9-10)


14:10 法老臨近的時候,以色列人舉目看見埃及人在後面趕來,就極其懼怕,向耶和華呼求。14:11 他們又對摩西說:「難道在埃及沒有墳地,你把我們帶來死在曠野嗎?你將我們從埃及領出來是怎麼一回事呢?14:12 我們在埃及豈不是對你這樣說:『不要攪擾我們,容我們服事埃及人,因為服事埃及人比死在曠野還好。』」14:13 摩西對百姓說:「不要懼怕!只管站住,看耶和華今天向你們所要施行的救恩;因為你們今天所看見的埃及人,必永遠不再看見了。14:14 耶和華必為你們爭戰,你們只管靜觀。」(出埃及記14:10-14)


17:41 非利士人也漸漸地迎着大衛來,拿盾牌的走在前頭。17:42 非利士人觀看,見了大衛,就藐視他,因為他年輕,面色光紅,容貌俊美。17:43 非利士人對大衛說:「你拿杖到我這裏來,我豈是狗呢?」非利士人就指着自己的神咒詛大衛。17:44 非利士人又對大衛說:「來吧!我將你的肉給空中的飛鳥、田野的走獸吃。」

17:45 大衛對非利士人說:「你來攻擊我,是靠着刀槍和銅戟;我來攻擊你,是靠着萬軍之耶和華的名,就是你所怒罵帶領以色列軍隊的 神。17:46 今日耶和華必將你交在我手裏。我必殺你,斬你的頭;又將非利士軍兵的屍首給空中的飛鳥、地上的野獸吃,使普天下的人都知道以色列中有 神;17:47 又使這眾人知道耶和華使人得勝,不是用刀用槍,因為爭戰的勝敗全在乎耶和華。他必將你們交在我們手裏。

17:48 非利士人起身,迎着大衛前來。大衛急忙迎着非利士人,往戰場跑去。17:49 大衛用手從囊中掏出一塊石子來,用機弦甩去,打中非利士人的額,石子進入額內,他就仆倒,面伏於地。17:50 這樣,大衛用機弦甩石,勝了那非利士人,打死他;大衛手中卻沒有刀。17:51 大衛跑去,站在非利士人身旁,將他的刀從鞘中拔出來,殺死他,割了他的頭。非利士眾人看見他們討戰的勇士死了,就都逃跑。(撒母耳記上17:41-51)

(11) 福音書也談及撒旦被打敗與及我們的防禦。耶穌在福音書中曾經多次提及撒旦被打敗。每次提及撒旦被打敗時,都是透過各各他的十字架把撒旦打敗。當耶穌在各各他被釘十字架,並且在第三日復活,我們的救恩和撒旦被打敗都已經成就了。主已戰勝了祂的敵人,最重要是撒旦已被戰勝了。

12:31 現在這世界要受審判,這世界的王要被趕出去。(約翰福音12:31)

16:8 他既來了,就要證明世人在罪、在義、在審判的錯誤。16:9 在罪,是因他們不信我;16:10 在義,是因我往父那裏去,你們不再見我;16:11 在審判,是因這世界的王受了審判。(約翰福音16:8-11)


(12) 武器的性質給我們很多關於戰事本質的資料,與及撒旦努力毀滅我們所使用的方法。當我們稍後研究每一種裝備時,我們就會發現神所賜給我們的裝備正正針對撒旦的不同詭計,與及他怎樣引發與聖徒的爭戰。因此,認識神為我們預備的裝備,就是認識撒旦使我們跌倒的方法。



(1) 我們戰勝撒旦的攻擊時,通常不能明顯看到撒旦被打敗或我們得勝;反過來,有些時候我們戰勝了卻看似撒旦得勝我們敗下陣來當耶穌在各各他被釘死在十字架上,豈不像撒旦勝了嗎?然而當我們的主表面上看似被打敗時(和撒旦表面上得勝),我們的救主卻給我們成就了救恩,打敗了撒旦。這情況同樣在一些聖徒身上發生。啟示錄告訴我們,撒旦和他的僕役一度為戰勝聖徒而奏凱歌,但這只能說是一時失利,卻成就了神的旨意,成為撒旦被終極毀滅的前奏。

6:9 到了羔羊揭開第五印的時候,我看見在祭壇底下,有為 神的道並為作見證被殺之人的靈魂。6:10 他們大聲喊着說:「聖潔真實的全能主啊!還要等多久你才審判住在地上的人,給我們伸流血的冤呢?」6:11 於是有白袍賜給他們各人,又有話告訴他們還要安息片時,等着一同作僕人的和他們的弟兄,也像他們被殺,滿足了數目。(啟示錄6:9-11)

(2) 撒旦通常使用既自然又人性化的方法並不常使用異乎尋常或超自然的攻擊你會發現我們的經文並沒有把撒旦惡魔化,雖然撒旦的武器包括行各樣異能神蹟和虛假的奇事,但在這段經文卻沒有加以強調。撒旦引誘亞當和夏娃時,是使他們懷疑神的美善和違背祂的命令。撒旦攻擊約伯時,他使用天然災害和疾病。他也使用疾病來折磨保羅(參哥林多後書12:7)。他利用大衛的驕傲來試探大衛(歷代志上21:1)。而試探我們的主時,他透過人的野心和慾望(馬太福音4:1-11路加福音4:1-13)。

(3) 撒旦極少正面攻擊信徒,他會透過別的方法,一些我們難以察覺是出於撒旦的途徑。只有少數的例子,撒旦會自己正面攻擊人,例如他親自試探我們的主,但很明顯,這是一個很獨特的例子。通常他會透過別的工具「說話」,使我們無法辨別是他正在攻擊我們。在伊甸園,他透過蛇說話;他透過彼得阻撓基督死在十字架上的計劃(馬太福音16:23)。他更常使用的方法是指示他的差役執行他的命令(參哥林多後書12:7)。




(4) 撒旦的攻擊他自己的叛逆和扭曲觀念產生的簡單而言,撒旦使用經過他自己包裝那對事實扭曲了的觀念,來引導他的攻擊。他不能相信任何人敬拜神是單純因為神是神,而是因為神的賜予。撒旦以神是人按祂的命令而行時的受益人,他不能想像神本身就是我們的獎賞。故此撒旦攻擊約伯,因他認為這樣做會令約伯不再順服神。



(5) 撒旦是被打販的敵人,但仍需等待他被完全殲滅我們已提及撒旦已被各各他的十字架打敗了,在這裡我們再重申我們肯定撒旦被殲滅。

(6) 撒旦現時敵擋神的旨意和神的子民看似對教會不利,但事實上,撒旦是把神的旨意和創造計劃推得更遠。神有意延遲將撤旦扔進火湖,任由這「世界的王」自由運作,讓他在不知不覺中完成了祂的旨意。他也可算是為神帶來榮耀,神也使用他成為我們的益處。當撒旦給猶大出賣耶穌的靈感時,這正好是完成救恩所需要的。雖然撤旦的差役以一根刺來使保羅受痛苦,但這卻成了對保羅的益處(參哥林多後書12:7-10)。撒旦經常被捆鎖,被神捆鎖。當撒旦含惡意地進行他的工作,神卻使用他,讓我們從中得益處,也讓神得榮耀。若非能成就神的旨意、神的榮耀或我們能從中得益處,沒有一件事情撒旦會被容許進行。神和撒旦之間的屬靈爭戰,戰果是肯定的。我們經歷掙扎是神永恆計劃的一部份;而穿上神所賜的屬靈軍裝來抵禦撒旦的攻擊和站立得穩,卻是我們的責任。



這場戰事的重點並不是誰勝誰負,因為神已經透過祂兒子在各各他十字架上之死已得勝(參約翰福音12:31; 16:11)。現時進行的戰事是為了我們的益處,也為神帶來榮耀。這場戰事是神給天軍的部份指示(參以弗所書3:8-11)、也是神為祂的創造所定下的永恆計劃和旨意的一部份。


5:13 約書亞靠近耶利哥的時候,舉目觀看,看見有一個人手裏有拔出來的刀,對面站立。約書亞到他那裏,問他說:「你是幫助我們呢?是幫助我們敵人呢?」5:14 他回答說:「不是的,我現在來是要作耶和華軍隊的元帥。」約書亞就俯伏在地下拜,說:「我主有甚麼話吩咐僕人?」5:15 耶和華軍隊的元帥對約書亞說:「把你腳上的鞋脫下來,因為你所站的地方是聖的。」約書亞就照着行了。(約書亞記5:13-15)


17:44 非利士人又對大衛說:「來吧!我將你的肉給空中的飛鳥、田野的走獸吃。」17:45 大衛對非利士人說:「你來攻擊我,是靠着刀槍和銅戟;我來攻擊你,是靠着萬軍之耶和華的名,就是你所怒罵帶領以色列軍隊的 神。17:46 今日耶和華必將你交在我手裏。我必殺你,斬你的頭;又將非利士軍兵的屍首給空中的飛鳥、地上的野獸吃,使普天下的人都知道以色列中有 神;17:47 又使這眾人知道耶和華使人得勝,不是用刀用槍,因為爭戰的勝敗全在乎耶和華。他必將你們交在我們手裏。」(撒母耳記上17:44-47)



23:29 我不在一年之內將他們從你面前攆出去,恐怕地成為荒涼,野獸多起來害你。23:30 我要漸漸地將他們從你面前攆出去,等到你的人數加多,承受那地為業。23:31 我要定你的境界,從紅海直到非利士海,又從曠野直到大河。我要將那地的居民交在你手中,你要將他們從你面前攆出去。(出埃及記23:29-31)

神並沒有給予以色列人即時的勝利、也沒有給予他們完全戰勝他們的仇敵——迦南人。以色列人要和迦南人爭戰,把他們趕出迦南地,但勝利是神所賜予的,故此,祂派祂的天使打敗敵人(出埃及記23:20-23; 32:34; 33:2)。我們正處於屬靈爭戰中,我們必須穿上神所賜的軍裝。勝利是屬於神的,而我們只有靠祂的力量才能站穩。


11:1 有一年春天,列王慣常作戰的時候,大衛差派約押和以色列全軍出戰。他們打敗亞捫人,包圍了拉巴。但大衛留在耶路撒冷。(撒母耳記下11:1)

20:1 到了春天,列王出戰的時候,約押率領軍兵毀壞亞捫人的地。他圍攻拉巴,而大衛留在耶路撒冷。約押打敗拉巴,將城傾覆。(歷代誌上20:1)







附: 以弗所書 4, 5, 6章, 弟兄組討論問題

第1部份: 屬靈爭戰, 弟兄組討論問題


1. 在你的教會裡,你在哪裡看到和經歷過屬靈爭戰?

2. 它是如何影響你的靈命成長?

3. 描述它對你家人的影響。

4. 你採取怎樣的步驟來持守你的信仰?


5. 你在哪裡看到對你的教會產生負面影響的陰謀?

6. 你的教會裡存在甚麼教義或行為上的謬誤?

7. 描述撒旦如何使用詭計,在你的教會發動屬靈爭戰。

8. 與組員分享你曾上當或受騙的事件。

第2部份: 屬靈爭戰, 弟兄組討論問題


1. 描述一個你在撒旦攻擊時,倚靠聖靈的力量站穩的例子。

2. 你曾經歷過看似被打敗,但實質是勝利的經歷嗎?請加以描述。


3. 你能道出幾個撒旦間接攻擊你的方法嗎?

4. 撒旦怎樣間接攻擊你的家庭?

5. 撒旦使用了哪些「偽裝」的手法?

6. 撒旦怎樣間接攻擊你的教會?

7. 當你,你的家人和你的教會受到撒旦攻擊時,你採取了甚麼步驟使你能夠站穩?

第3部份: 屬靈爭戰, 弟兄組討論問題

以弗所書4:1-16 弟兄要在基督裡合一,運用神所賜的屬靈恩賜,避免詭詐,活出基督的樣式。屬神的人明白神所賜予的屬靈恩賜的唯一目的是建立基督的教會。

1. 作為基督的追隨者,你擁有甚麼性格的特徵來支配自己的行為?

2. 我們的呼召帶來了甚麼希望?

3. 保羅列出了好些基督給人的恩賜,你有哪些恩賜?請說明。

4. 神給你恩賜的唯一目的是甚麼?

5. 在以下領域,你怎樣應用你的屬靈恩賜:




6. 小組討論: 以弗所書4:1-5所列出的性格特徵,有哪些方面你需要加以改善,並且會承諾立即這樣做?可以請求組員來幫助你。

第4部份: 屬靈爭戰, 弟兄組討論問題

以弗所書4:17-5:8 人的生命應是聖潔、純正、誠實和順服。屬神的人要純潔、順服、坦率,並在任何時候都願作犧牲。

1. 試述保羅在以弗所書4:17-19提供了哪些有關弟兄應如何生活的具體方法。

2. 成為「新人」是甚麼意思?

3. 個人行為在哪些方面會給撒旦立足之地?

4. 有益身心的話會帶來甚麼果效?

5. 在哪些領域你要潔淨你的言語?

6. 在以弗所書5:1-2,跟隨基督的人應怎樣生活?

7. 以弗所書5:3-4禁止甚麼行為?

8. 你正面對甚麼掙扎?必須誠實和具體地回答。

9. 那些不道德的,不純正的或貪婪的人,會有甚麼後果?

10. 神將如何處理那些不順服和欺詐的人?

11. 小組討論: 哪些思想和行為是你要活出保羅在以弗所書4:17-5:8的生活最大障礙?

第5部份: 屬靈爭戰, 弟兄組討論問題

以弗所書 5:9-6:9. 男人要明智、清醒、順服創造秩序、揭發詭詐,並且為神所給予的呼召而感恩。屬神的男人愛他們的妻子,願為妻子作出犧牲,按真理教導兒女,熱忱地服侍主人,對待他人時,都給予對方應有的尊嚴。

1. 順服結出怎樣的果子?

2. 為什麼我們要把欺騙者公諸於世?

3. 以弗所書5:15-21,保羅繼續陳述追隨基督的人必須具備的性格特徵。它們是甚麼?

4. 這經文教導作丈夫的應怎樣去愛妻子?

5. 描述你如何實踐這種對妻子的愛。

6. 按以弗所書6:4,你應成為一個怎樣的父親?

7. 你每天應怎樣在主裡教導你的兒女?

8. 試述「管教孩子卻不惹他們的氣」是什麼意思?

9. 在主裡管教和指導孩子,你要面對那些艱難的決定?

10. 小組討論:愛妻子,願意為她犧牲和更著意地管教孩子,你需要考慮哪些個人風險?

第6部份: 屬靈爭戰, 弟兄組討論問題

以弗所書6:10-20 弟兄要穿上神所賜的軍備,才能在屬靈爭戰中不敗。屬神的人在屬靈爭戰中,不論是對抗不道德的事、欺詐和不順服,都需要神所賜的軍備。

1. 在屬靈爭戰中誰是我們的敵人?

2. 我們在那裡可以找到用來束腰的真理?

3. 為何要以公義為「護胸甲」?

4. 「撒旦的火箭」指的是甚麼?

5. 信心的盾牌怎樣保護我們避開撒旦的攻擊?

6. 為甚麼救恩被比喻為「頭盔」?

7. 聖經如何作為一把劍?

8. 不論何時,我們必須做什麼?

9. 小組討論:在你生命的哪些領域,你經歷了最嚴重的屬靈爭戰?請具體說明。

第7部份: 屬靈爭戰, 弟兄組討論問題

1. 在你的家裡,你維持了哪些使用互聯網的規則?

2. 你的電腦放在共用的地方嗎?如果不是,你把它們放在那裡?

3. 你有使用過濾軟件嗎?若果沒有,是甚麼緣故呢?

4. 你的孩子可以在自己的臥室上網嗎?為什麼?

5. 你的孩子有要求自己的網上賬戶嗎?

6. 他們有自己的網上賬戶嗎?為什麼?

7. 你會在互聯網上瀏覽甚麼網頁?

8. 小組討論:和組員分享你所採取的步驟,讓你的家人能安全使用互聯網?

第8部份: 屬靈爭戰, 弟兄組討論問題

1. 你有衛星電視或有線電視嗎?

2. 你讓你的孩子觀看什麼節目?

3. 你會否檢查電視節目的內容是健康的、還是不純正的嗎?





4. 你怎樣將不合宜的廣告過濾?

5. 你會選擇甚麼節目觀看?

6. 小組討論: 有沒有一些特定的節目你不容許你的孩子收看,為甚麼?你容許他們觀看的節目會否含有道德或靈性相異、使人反感的內容?你和你妻子所看的節目,是否也適合你的孩子收看?

第9部份: 屬靈爭戰, 弟兄組討論問題

1. 在下列場合,你女兒的衣著端莊高雅嗎?





2. 她們的衣服:




3. 在下列場合,你兒子的衣著合宜、有品味嗎?





4. 他們的衣服:



5. 你讓他們在那裡購物?

6. 誰倍同他們前往購物?

7. 小組討論: 你和孩子之間,有沒有因為他們希望穿著的衣服和你希望他們穿的衣服不同而出現爭吵?你如何解決衝突?

第10部份: 屬靈爭戰, 弟兄組討論問題

1. 你的孩子放學返家後,誰照顧他們?

2. 你會允許你的孩子與他們的朋友一起逛商場嗎?

3. 你認識你孩子的朋友的父母嗎?

4. 你容許孩子在外過夜,不回家嗎?

5. 誰會幫助孩子解決學習上遇到的困難?

6. 你有否每天和家人一起禱告和讀經?

7. 你的孩子聽那類音樂?

8. 你的孩子有iPod播放器嗎?

9. 誰替他們下載音樂?

10. 他們有自己的手機嗎?

11. 他們和誰通話?

12. 他們的手機有拍攝裝置嗎?

13. 他們會拍攝甚麼影像?

14. 小組討論: 那些文化帶來的影響會引發靈性上、情緒上和身心健康上的危機?

第11部份: 屬靈爭戰, 弟兄組討論問題

請詳細描述在下列領域你會採取甚麼行動來保護你的家人,包括那些可能會破壞你和妻子或和孩子的關係的行動:騙局、不道德的事、叛逆的文化、媒體和不良娛樂 。


Translated by: Jenny Pao 鮑婉玲譯




Related Topics: Issues in Church Leadership/Ministry, Men's Articles, Spiritual Life, Women